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The Defining Features of Gandhian Nonviolence

The Defining Features of Gandhian Nonviolence

The defining features of Gandhian

M. P. Mathai, Research Centre, Vidyapith University, Peace Foundation, New

Abstract Keywords The two basic principles or ideals that guided Gandhi’s were Gandhi’s and nonviolence. For him truth was God and realising this nonviolence, truth as God was the ultimate purpose of life. He expounded the contemporary proposition that truth could be realised only through nonviolence: nonviolence, social “Truth is the end and nonviolence the means.” Gandhi gave his own change, , definition and explanation of nonviolence which transcended con- nonviolent future ventional understanding of the concept. For Gandhi nonviolence was not a negative concept meaning non-injury or non-killing but a positive one which meant love in the sense of selfless service of one’s fellow beings which included the entire creation. The essence of his arguments is that one must try to practise nonviolence in thought word and deed and to organise all life activities on its basis, and that would bring in unprecedented and revolutionary changes in human life. The paper attempts to codify and put in perspective the defining features of nonviolence as understood, explained and practised by .

Las características representativas de la no violencia Gandhiana

Resumen Palabras clave Los dos principios o ideales básicos que dirigieron la vida de Gan- No violencia fueron la verdad y la no violencia. Para él, la verdad era Dios, gandhiana, y llevar a cabo esta verdad como Dios fue el máximo propósito de no violencia su vida. Propuso la teoría de que la verdad solamente se podría contemporánea, llevar a cabo mediante la no violencia: “La verdad es el fin, y la no cambio social, ética, violencia, el medio”. Gandhi brindó su propia definición y explica- futuro no violento ción de la no violencia que trascendía el entendimiento convencional del concepto. Para Gandhi, la no violencia no fue un concepto ne- gativo significando no dañar o no matar, sino un concepto positivo que significaba el amor en el sentido del servicio altruista para nues- tros seres compañeros, lo que incluye toda la creación. La esencia de sus argumentos es que uno debe intentar la práctica no violenta en pensamiento, palabra y obra, y organizar todas las actividades de la vida sobre este fundamento. Esto ocasionaría cambios revoluciona- Recibido: 26/11/12 rios sin precedente en la vida humana. Este estudio intenta codificar Aceptado: 19/12/12

Innovación Educativa, ISSN: 1665-2673 vol. 12, número 60 | septiembre-diciembre, 2012 |

Innovacion_Educativa_60_INTERIORES.indd 77 13/03/13 16:42 Innovacion_Educativa_60_INTERIORES.indd 78 78 INNOVUS I restraint with hedonism and ultimately God with Mammon.restraint All use of any means if they brought or bought success; it replaced ofits ethics and normativetransaction values; itlegitimized the and avarice and, intheprocess, almostevery human itdrained western civilization tendedtopromotecompetition,ern greed in and the inventiveproduction genius of humans. Mod- structures, although apparently it was letting free the forces of both atthelevel oftheindividualandatlevel ofsystemsand and enjoyment was unleashing, atdepth, theforces ofviolence cal (readsensual)enjoyment. This indiscriminatepursuitofpower foration and promotion of thecraze material progress and physi - truth, what was the way to vindicate one’s It was truth? clear to relative . As each person can have his/her own (relative) hended itfrommomenttowas whatGandhimeantby the abilitytoseekandfindtruth. asindividualscompre - Truth man comprehension, thoughhumanbeingswere endowed with and relative. Absolute truth, by its very nature, was beyond hu- very simplebutcompelling. For was Gandhitruth bothabsolute two sidesofanunstampedmetallicdisc. Here, Gandhi’s logicis plementarity ofthetwo, andnonviolenceto hecomparedtruth for andcontemplationoftruth. Inordertobringoutthecom- own admissionthejewel ofahimsawas discovered inthesearch relation between nonviolenceandtruth. According toGandhi’s lence intothevery centreofourbeingandexistence. humanity for a conscious implantation of the principle of nonvio- as theonlyforce capableofconfrontingviolenceandurged at the same time, ahimsaor nonviolence identified and projected ofthisviolence-procreatingcivilization.cated atotalrejection He, materialistic, ofmodern product sensatecivilization. Soheadvo- ing reign of which, according to him, was the inevitable ofit.warned humanitytobewary Gandhiforesaw theimpend- westernded inmodern civilization. And hence like aprophethe force embed- fied violenceasthemostdangerousandportentous rest ofthecriticswestern culturewas hisinsightthatidenti- tention West; Gandhi was neither the first nor the only one todraw the at these negative tendencieswere mindsofthe cleartothediscerning hatma Gandhi. Ma por ypracticadas explicadas entendidas, como fueron violencia no la de representativas características las perspectiva en y poner the latterhalfof19 civilizational disease. western Modern civilization, ashesaw itin in depth. manifestations Hediagnosedmodern ofviolenceasa nessed allaroundthatpromptedGandhitoprobethismalady t was- theprevalence ofviolence–personalandstructural–wit The first defining feature ofGandhi’s nonviolence isthe cor of theworld tothem. What distinguishedGandhifromthe | septiembre-diciembre,2012 th M. P. Mathai century, by was thegener characterized |

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13/03/13 16:42 Innovacion_Educativa_60_INTERIORES.indd 79 the wrong-doer by dissociating oneself from him, even him, from oneself by dissociating wrong-doer the resist wrote: of state active love–the contrary, the it wrong or by tolerating passive the continue acquiescence. On to helping not mean evil-doer did the evil-doer to the good ing ( oflove, apositive state is even evil-doer.” ofdoing good to the Gandhi reallymeantby nonviolence. Heexplained: non-hurting, non-injuring, non-killing, etc. Butthiswas notwhat tive meanings. nonviolenceisunderstoodtomean Sonormally with negative prefixnonviolenceinstantaneouslysuggestsnega- lated to the very nature of the word ‘nonviolence’. Being a word Yeravda(From Mandir, p. 7). the towards butalsotovindicatetruth. truth That was why hegave lence was theonlyjustifiable way totruth; notonlytoprogress oneself. That istheway ofnonviolence. Thus, for Gandhinonvio- take all the consequences of bearing witness to one’s upon truth cally andethically. So, Gandhiargued thatonemustbewillingto ling one’s onotherswas truth unjustifiable, both epistemologi- atalaterpointoftime.as untrue Henceimposingorcompel- now mightberevealedto do)becausewhatappearedbetrue attempted on others (as the mythological truth Gandhi thatitwas improperandunjustifiabletoimposeone’s [ Expatiating further on what ahimsa further Expatiating of love ahimsa aspect in physically. him or injure the Emphasising offend him it might though “ He wrote: positive connotations. very with it pregnant cept; was nonviolence for not was It obvious that anegative Gandhi is con Innovación Educativa, ISSN:1665-2673vol. 12,número60 Ahimsa pp Young . 77-86 ] The definingfea the whole creation, and not only human. Besides, “Love” in the the “Love” in Besides, human. not only and whole creation, the more than the “love” defined by Paul... “love” the defined than more The seconddefining feature ofGandhi’s nonviolenceisre- pelled pelled com- Iwas so too, and connotations other has language English Ahimsa ( world needs. the to on what holding by our violated to anybody. also It is ill by wishing by hatred, by lying, haste, undue thought, evil ahimsa of principle The expression. least its ahimsa of apart no doubt, is, thing living any to hurt Ahimsa forces put together. ( the force, a negative to all butyou, a force express superior dictum: “Truth istheendandahimsameansthereto.” is not merely a negative state of harmlessness, but it not merely is anegative of harmlessness, state to use the negative word. But it does not, as I told as not, it does But word. negative the to use is not the crude thing it has been made to appear. made Not been it has thing crude the not is means “love” in the Pauline sense, and yet something yet something and sense, Pauline “love” the in means , August 25,, , p.2) do to add He that hastened tures ofgandhiaovoleceM.P. Ma From Yeravda Mandir Yeravda From Harijan, Gandhi wrote: Gandhi 14, March 1936, p. 39) | septiembre-diciembre,2012 , p. 7) as love as Gandhi meant, thai Ahimsa is hurt by every by every hurt is –required one to –required includes includes | . But it is it is . But

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INNOVUS 13/03/13 16:42 Innovacion_Educativa_60_INTERIORES.indd 80 80 INNOVUS perfection. Gandhiwrote: evolve, develop and advance towards its destined goal of divine these destructions. Life asaforce, apower, continuedtoflow, dhi argued thathecouldseelife persistinginthemidstofall thatonesawby allaround. thedeathanddestruction ButGan- was essentiallyandbasicallygood. away Onemightbecarried evil’ astheimpulseandwillingnessfor violence)humannature ‘the good’ isidentifiedasthecapacity for nonviolenceand ‘the that, though there is good and evil in human nature (note that levels.violence bothatthetheoreticalandpractical Heargued ated andconqueredhumanmind. Sohetriedtoconfront ed thesubtlelevels andways throughwhichviolenceoper ofnonviolence.theory Gandhi’s minddiscover- penetrating empire. whole unjust the of an might to defy vidual law of nonviolence the under ing it possible was for asingle indi of man”, ingenuity by the work devised thus, and of destruction weapon mightiest the than “it mightier is added that and Gandhi argued of mankind, forceforce greatest disposal at the the it is law ofourspecies” aswell. The bondthatuniteshuman beingsis nonviolence. of theory his of majorpostulate first the is this and being” law of our the is conclusion comes to the “nonviolence that Gandhi Thus or love ( nonviolence.” we extent realise to the We us. Godlike become within Godhead force”. He “Nonviolence wrote: force is power or the of the ahimsa characterised Gandhi that is point third The It isabsorbingtonotehow Gandhideveloped awell-knit Subsequent tothisGandhiargued thatnonviolenceis “the ( life. daily we have to work Life of it Law out in the is that if ing. And, liv worth life and intelligible be would awell-ordered law that under Only destruction. of that law than a higher be must there therefore, and, destruction of midst the in persists life nonviolence. law of Ihave the on found that based are ies societ well-constructed All life. daily our in another one wards to non-violently orunconsciously, acting we are Consciously 346) p. Gandhi, of Mahatma Writings and es to accomplish”.easy becomes ( thing difficult most this even God, of grace the But by all. of difficult most the is hater Lovethe of do? to difficult things good and great all not are Love.Lawof But grand this is to it follow howknow difficult I us. hate we when love nonviolence that It is only us. those emy...It we no love who nonviolence love merely is if those afollower Iam ahimsa of If charity. est ahimsa form, positive its In | septiembre-diciembre,2012 Harijan , March 14,, March 1936, p. 39). soul it is Because M. P. Mathai ., Oct. 10,., 1931) Oct. means the largest love, great the largest the means |

The definingfeatures ofgandhiaovolece [ Innovación Educativa, ISSN:1665-2673vol. 12,número60 I must love Imust my en Speech as “soul “soul as pp ------. 77-86]

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13/03/13 16:42 Innovacion_Educativa_60_INTERIORES.indd 81 or violence. Hewrote: the bond of love and nonviolence, not that of hate and certainly [ physical nature. Gandhi wrote: Gandhi physical nature. in law of gravitation of the equivalent moral the of alaw is which dimension the assumes It, thus, friction. least with relations man hu guiding and cohesive organizing the life, as force human in power the of love nature, or nonviolence kinetic its acts maintains and motion its place proper regulates and its verse in together physical the uni in holds everything force the of gravitation As force moral physical of nonviolence. the and force of gravitation the between acomparison he drew life, human violence in has place non role and that To central ofthe explanation his crown wrote: andminimiseitsinfluence.use ofviolenceinhuman affairs He it isevident thathumanity is seriouslyattemptingtocontrolthe like thepresenttimes. Butviewed perspective fromalongterm violence inhistory. thatthereareperiodsofregression Itisafact Gandhi thatthereisalinearprogressionintheunfolding ofnon- an expression ofprogressive nonviolence. Itdidnotmeanfor view tominimiseit. Therefore, as heconsideredhumanhistory ofviolence witha attempt tocontrolandregulatetheoperation ahimsa ornonviolence. History, for Gandhi, marked aconscious history. unfolding asagradual in Heconsideredhumanhistory throughhistory.that operated Itreallymarked thedynamics of manity. nonviolence that law ofhu the is Hence second postulate the Innovación Educativa, ISSN:1665-2673vol. 12,número60 pp . 77-86 ] The definingfea are groups. ( groups. are love of by so ties and bound are Families case. not the is such But would have survived. ferocious most the fewest and the so, done not only had they If another. one of sufferance the on possessions their retain men and over mankind world entire nonviolence, of the acceptance aconscious on based not is structure even now, that social the I claim though amongst the atoms that comprise this globe of ours, it would ours, of globe this comprise that atoms the amongst cohesive force the of presence the without that us tell Scientists tosayGandhi went thatnonviolencewas further thelaw to the Sisters theAshram to ( towns) and flourish. not could ( discord, and quarrel of full the world were quarrels….If and conflicts world than this in much more are loveof service and however, Actually, and wars. acts conflicts of incidents records It only love of service. and incidents day-to-day the record not does love. of bonds History by world the held together is The tures ofgandhiaovoleceM.P. Ma Harijan , 1961,113) p. , Feb.22, 1942) | septiembre-diciembre,2012 thai ’s Letters Bapu’s Letters |

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INNOVUS 13/03/13 16:42 Innovacion_Educativa_60_INTERIORES.indd 82 82 INNOVUS ed the themselves in akilling spree in the communal riots that follow- of theviolentmobsinBengalandDelhiwhowerefury engaging potentiality ofthepower ofnonviolencewhenhecalmedthe mad immovable mountainsofhumanminds. this Gandhidemonstrated becomes aforce/power thatcanmove mountains, even themost andapointofreferenceration for thevotaries ofahimsa.it Also scends timeandspacebecomesaperennialsource ofinspi tends todevelop intoanobjective force. Suchnonviolencetran withasmuch is practised ‘scientific precision’ aspossible, it even Mandir as achievedashram of ethical vows, this through the practice known and reducingoneselftoacipher. Gandhiandsomemembersofhis purification through anarduous process of conquering one’s ego to attainthisconsciousnessonehasundergo aprocessofself- oneself. othersishurting oneself;time harming hurting Inorder orinjureanotherwithoutatthesame tion thatonecannotharm and things, you andI, would fadeaway. Sooneattainstherealisa the level of one’s psyche and spirit, persons the lines that separate this isaccepted, level notmerelyattheintellectual butdeep at ‘soul force’, ofthehumanspirit. aconstituentcharacteristic Once offaith.nonviolence asanarticle Gandhidescribednonviolenceas and spiritualfoundation for theacceptanceofpositive andactive sciousness ofthisonenesslife thatprovides themetaphysical inter-related.intricately and inseparably It is, in fact, aliving con tion oftheonenesslife. All life isone. thatexists is Everything tions andconvictions. The mostfundamentalofthemisrecogni freedom. and fight the including for public activities his of all and life personal his of thebasis of nonviolence it efficacy making the by world to the He demonstrated existence. and life ciple of human prin organising ofnonviolence acceptance of the central the as justification in arguments sound not advancing was content with of nonviolence. principle of the basis on the Gandhi life organize word thought, deed–and of –i.e., and in olence article an as to accept nonvi destiny. of its So he wanted humanity fulfilment evolution human the towards facilitating history through erates power op the that It also is possible meaningful. and life lective col makes and together cohesive law of love humanity binds that being, law the nonviolence of our the is short, In for Gandhi –eleven vowsekadasavrta (see M. K. Gandhi, Gandhian nonviolence is premised on certain basicassump Gandhian nonviolenceis premised oncertain ( to destruction. leads hatred love…Where Life; is is beings Love there is there cohesive force animate among that of name the and animate; things all in be there must so matter cohesive blind forceis in there even as And to exist. would cease and to pieces crumble partition ofIndiain1947.partition and | septiembre-diciembre,2012 Ashram Observances in ActionAshram Observances Young India M. P. Mathai , May 5,, May 1920). |

The definingfeatures ofgandhiaovolece [ Innovación Educativa, ISSN:1665-2673vol. 12,número60 ).nonviolence When From Yeravda-From pp . 77-86] ------

13/03/13 16:42 Innovacion_Educativa_60_INTERIORES.indd 83 his Gandhian nonviolencehasasoundtheoreticalfoundation and in mindthatGandhi’s conceptofnonviolenceis comprehensive. as asubstitutefor violence. tobear itisimportant Inthiscontext highly effective and for tolift applicationinconflicts pragmatic, canbemade planned nonviolentstruggle strategically for itseffectivehe consideritimportant use. Heisconvincedthat totheacceptanceofnonviolenceasaprinciple; nordid portance nonviolence solelyasatechnique. He didnotattachmuchim- Potential (2005), Practiceand21stCentury analysesCentury Nonviolent Action (1973), andWaging 20th NonviolentStruggle: example, GeneSharpinhisvery popularbooksThe Politics of madebetweentinction nonviolence. principledandstrategic For ofnonviolence.practice Oneofthesignificantcritiquesisdis- Hence we comeacrosssomeincisive commentariesonGandhi’s settingsfromtheonesinwhichGandhihadappliedit.cultural groupstoapplyGandhiannonviolenceinentirelydifferent action tings. We alsohave totake cognisanceoftheattemptsmadeby gles by fromdifferent socio-politicalset- scholarsandactivists lent movements allover theworld. has infused great confidence and hope into the nonvio- This fact empowered tobecomebrave nonviolentresistersorsatyagrahies. people–evennary ‘the lowliest, thelowest andtheleast’–couldbe evolved few. quiteordi- Through propermobilisationandtraining that nonviolencewas theprerogative orspiritually ofthemorally Thus, theGandhian nonviolentmovement exploded themyth nonviolence as effectively as any other accomplished persons. weaker sex–women–were capableofwieldingtheweapon of even people, ordinary theilliterate, thepoor andthesocalled violence. throughhisnonviolentmovement Hedemonstrated that with soul Gandhi argued that everyone is capable of using non social life. As nonviolence is soul force and as everyone is gifted women andgirl-children, alcoholismetc., thathadinfected Indian of several socialevils like , against political discriminationinSouth Africa, andalsofor theremoval gime. and Hehaduseditinthesolutionofproblemracial any ofdisputeandconflict, form removing even re- adictatorial force, hasuniversal applicability. Itcouldbeusedfor resolving theweaponarchitecturing ofSatyagraha action.–nonviolent direct a matchlessmethodoffightingagainstinjusticeand exploitation, bution, agreed, itisgenerally lay indeveloping nonviolenceinto all hisactivities, social, economicandpolitical. Hisuniquecontri . organizing Hemadenonviolencethecentral principleof thought, word anddeed. For himnonviolencewas notacloistered lence into a great power spiritual and moral it in by practicing [ Innovación Educativa, ISSN:1665-2673vol. 12,número60 pp . 77-86 ] The definingfea praxis was groundedintheory. For Gandhitherewas nodis - Gandhian nonviolence had been analysed from various an Gandhi believed thatnonviolencebeingsoulforce orlove Gandhi’s contributionwas notlimitedtodeveloping nonvio tures ofgandhiaovoleceM.P. Ma | septiembre-diciembre,2012 thai | - - - -

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INNOVUS 13/03/13 16:42 Innovacion_Educativa_60_INTERIORES.indd 84 84 INNOVUS social transformation. Unlessand untilpersonaltransformation mation. individuals will Only be transformed able to bring about means towards therealizationoflarger goalofsocialtransfor wasGandhi personal transformation not an end in itself. It was a ofanonviolentfuture.is thefirststepindirection But for siduous cultivation ofthenonviolencelatentineachoneus ofthe human selfthroughtheconsciousandas- transformation must begin from one’s to reach out. own self and try A systematic rightnowthat unlesswe acting itmay start betoolate. And we power and has almost mystified the world. But we must know and thestockpilefacilitiesofweaponstry ofinfinitedestructive nized violencehasbuiltitsown cathedrals, indus- thearmament cowardly. onlyby thebrave,practised notby theweak andcertainly orthe nonviolence of the brave. According to him nonviolence could be betweena fundamentaldistinction nonviolenceoftheweak and the useofviolence. tonotethatGandhimade Itisalsoimportant istential violence’)shouldnotbemadeanexcuse for rationalising that suchunpreventable as violence(whichhecharacterised ‘ex- WorldGandhi andthe Contemporary , p. 53). ButGandhiwarned endeavour every momentofourlives.” (quotedinK. P. Mishra, like theEuclid’sa theory line, point orstraight butwe have to cupy. Perfect nonviolence, while you inhabit this body, is only as we exist physically, for we want at least some space to oc- on it. He admitted that nonviolence is impossible so long “perfect not make a fetish of his by moreandvotaries ofahimsaaroundtheworld. itinthought, topractise wordand trying anddeedisrecognised offaith cial significanceofaccepting nonviolence as anarticle pp.to Freedom, 119, 261). Mandela’s isnotalonecase. - The cru spiritofnonviolence(seeNelsonMandela,in thetrue LongWalk anyto sanction recriminationsandinitiatedaprocessofhealing failed us, we failednonviolence”. Onceinpower, Mandelarefused inspired by thewords of Luthulithat Albert “nonviolence hasnot massacre of1960, therewas obviously arethinkingwhichwas adopted nonviolenceonlyasastrategy. theSharpeville Butafter as aprinciple, NelsonMandelaandthe African NationalCongress Luthuli(1899-1967)was stronglycommittedtononviolence bert probably the most illustrious example. We know that while Al- ing among many of the prominent leaders. is and weakness isgrow ofusingnonviolenceasamerestrategy - we witnessthatanew awareness abouttheinherentlimitations oftheworld indifferent parts tion ofnonviolenceasastrategy counter-productive. When we oftheapplica- studythehistory egy thatwas notrootedinsoundprincipleswas likely toprove betweenjunction andtherefore, principleandpractice - any strat Humanity isina “now ornever” situation. thatorga Itistrue - thatGandhididIt mustalsobementionedatthisjuncture | septiembre-diciembre,2012 M. P. Mathai ahimsa, in spite of his ardent insistence |

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13/03/13 16:42 Innovacion_Educativa_60_INTERIORES.indd 85 transforming powertransforming ofnonviolence. aboutthegreat nitely agreewithGandhiandsharehisconviction individual level aswell asatthelevel ofcollective life would defi- has examined theroleplayed by thepower ofnonviolenceatthe than what was done by the formulations.Newtonian One who lence would produce more far-reaching changes in human life conscious andsystematicapplicationoftheprinciplenonvio- and itledtorevolutionary changesinallareasofhumanlife. A tation by Newton, physical sciencestookagreatleapforward lowing thediscovery andsystematizationoftheforce ofgravi- application oftheforce ofgravitation by physical sciences. Fol- the comparisonofrevolutionary changesbroughtaboutby the mans canvisualize. Inordertobringhome thispoint, hedrew in its resultswould beunthinkable, probablyfor beyond whathu- nized consciouslyonthebasisofprinciplenonviolence, of nonviolence. Heexplained thatwhenlife cametobeorga - economic organizations shouldbemadeonthebasisoflaw andactivities.ciple ofallhumantransactions Social, politicaland was essential to make organizing nonviolence the central prin- being andthecohesive force thatheldhumanlife together, it use ofnonviolencefor thecreationofaculturenonviolence. would be of no avail. Hence Gandhi emphasised the collective lead toorganized society, attempttochangeandtransform it [ Innovación Educativa, ISSN:1665-2673vol. 12,número60 pp . 77-86 ] The definingfea Sharp, G. (2005). Waging practiceand21stcentury 20thcentury nonviolentstruggle: Mishra, K. P. (ed.) (1984). Studiesinpeaceand world: Gandhiandthe contemporary Mandela, N. (1995).. Longwalktofreedom Boston: BackBay Books. Gandhi, M. K. (1922). Speeches ofMahatma and writings Gandhi. Madras: C. A. Natesan Gandhi, M. K. (1961). Bapu’s. tothe ashramsisters letters Ahmedabad, India: Jitendra T. Gandhi, M. K. (1955). in action. Ashram observances Ahmedabad, India: Jitendra T. Gandhi, M. K. (1942, 22February). problem.The eternal Harijan. Gandhi, M. K. (1932). Gandhi, M. K. (1936a, 14March). to Interview American negrodelegation. Harijan. Gandhi, M. K. (1931, 10October). Godis. Young India. Gandhi, M. K. (1920b, 25 August). Religious authorityfor non-co-operation. Young Gandhi, M. K. (1920a, 5May). SpeechatmeetingofMill-Hands, Ahmedabad. Young References Gandhi pointedoutthatasnonviolencewas thelaw ofour potential. Boston: HorizonsBooks. Extending war. Delhi: Publications. & Co. Navajivan PublishingHouse. Desai Navajivan PublishingHouse. jivan PublishingHouse. India. India. Delivered on April 18, 1920. tures ofgandhiaovoleceM.P. Ma From YeravdaFrom Mandir. Ahmedabad, India: Jitendra T. Desai Nava- | septiembre-diciembre,2012 thai |

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