Gandhi and the Contemporary World (GEPS-3/OSOU) PDF

GEPS-3/OSOU GEPS-3: Gandhi and the Contemporary World Brief Contents Block Block Unit Unit No No 1 Theories: Satyagraha 1 GANDHI’S APPROACHES...

GEPS-3/OSOU GEPS-3: Gandhi and the Contemporary World Brief Contents Block Block Unit Unit No No 1 Theories: Satyagraha 1 GANDHI’S APPROACHES 2 Satyagraha Movements in British India TO NATIONAL 3 Gandhi’s concept of Ahimsa MOVEMENTS IN INDIA 4 The Application of Ahimsa in Satyagraha Block Block Unit Unit No No GANDHI’S APPROACHES 5 Gandhi’s Concept of Swaraj 2 ON NATIONAL 6 Gandhi’s Concept of Swadeshi MOVEMENT IN INDIA 7 Gandhi’s Concept of Sarvodaya 8 Doctrine of Trusteeship Block Block Unit Unit No No 9 Relevance of Gandhi on Contemporary 3 RELEVANCE OF GANDHI Issues ON CONTEMPORARY 10 Gandhi & Women ISSUES 11 Gandhi & Social Harmony 12 Gandhi & Environment Block Block Unit Unit No No 13 Gandhi & Global Peace 4 GANDHI AND GLOBAL PEACE 14 Gandhi’s Vision on World Peace 15 Gandhian Approach of Peace 16 Gandhian Philosophy in Contemporary World  GEPS-3/OSOU ODISHA STATE OPEN UNIVERSITY, SAMBALPUR Programme Name: Bachelor of Arts (Honours) in Political Science Programme Code: BAPS Course Name: Gandhi and the Contemporary World Course Code: GEPS-3 Semester: III Credit: 6 Block No. 1to 4 Unit No. 1 to16 Pages: -1-141 This study material has been developed by Odisha State Open University as per the State Model Syllabus for Under Graduate Course in Political Science (Bachelor of Arts Examinations) under Choice Based Credit System (CBCS). COURSE WRITERS Dr. Ratnakar Ray Dr. Prafulla Ku. Panda Assistant Professor, Assistant Professor Odisha State Open University, Sambalpur Odisha State Open University, Sambalpur Ms. Sital Samal Dr. Deppen Ku. Pattnaik Academic Consultant of Political Science Assistant Professor Odisha State Open University, Sambalpur Odisha State Open University, Sambalpur COURSE EDITORS Dr. Antaryami Beriha Dr. Ratnakar Ray Academic Consultant of Political Science Assistant Professor, Odisha State Open University, Sambalpur Odisha State Open University, Sambalpur Printed and Published by Registrar Odisha State Open University, Sambalpur (cc) OSOU, 2022. Gandhi and the Contemporary World is made available under a Creative Commons Attribution-Share Alike 4.0 http://creativecommons.org/licences/by-sa/4.0 Printer:  GEPS-3/OSOU CONTENTS GANDHI AND CONTEMPORARY WORLD Blocks/Units BLOCK-1 Pg. No-1-27 Unit-1: Theories: Satyagraha: Objectives, Introduction, Concept of Satyagraha, Features of Satyagraha, Techniques of Satyagraha, Principles of Satyagraha, Summary, Exercises, References Unit-2: Satyagraha Movements in British India: Objectives, Introduction, Early Phase of Satyagraha, Satyagraha in Indian Nationalist Movement, Salt Satyagraha, Satyagraha in different parts of India, Mahatma Gandhi, Satyagraha, and British Government, Summary, Exercises, References Unit-3: Gandhi’s Concept of Ahimsa: Objectives, Introduction, Meaning of Ahimsa or Non- Violence, Definition of Ahimsa or Non-Violence, Historical Background of Non-violence or Ahimsa, Gandhian Concept and Philosophy of Ahimsa, Four Pillars of Ahimsa or Non- Violence, Summary, Exercises, References Unit-4: Application of Ahmisa in Satyagraha: Objectives, Introduction, Ahimsa and Satyagraha’s Socio-Political Importance, Application of Ahimsa by Satyagrahis, Theory of Ahimsa and its Practice in Satyagraha, Concepts of Ahimsa and Satyagraha, Role of Satyagrahis in the Ahimsa Movement, Relevance of Ahimsa in the Application of Conflict Resolution, Summary, Exercises, References BLOCK-2 28-60 Unit-5: Gandhi’s concept of Swaraj: Objectives, Introduction, Gandhi’s concept of Swaraj as self-control and self-rule, Summary, Exercises, References Unit-6: Gandhi’s Concept of Swadeshi: Objectives, Introduction, Various Dimensions of Swadeshi, Health Care, and Swadeshi, Summary, Exercises, References Unit-7: Gandhi’s Concept of Sarvodaya: Objectives, Introduction, Gandhi’s Concept of Sarvodaya, Characteristics of Sarvodaya, Different Dimensions of Sarvodaya, Criticism of Sarvodaya, Summary, Exercises, References Unit-8: Doctrine of Trusteeship: Objectives, Introduction, Meaning of Trusteeship, Mahatma Gandhi’s Views on Principles of Trusteeship, Gandhi’s Concept of Trusteeship in the age of Globalisation, Gandhian economic thought as the protection of the dignity of human, Gandhian Trusteeship: Changing Nature and Dimension, Evaluation of the Gandhian Doctrine of Trusteeship, Trusteeship in Present-day India, Relevance of the Idea of Trusteeship,  GEPS-3/OSOU Trusteeship provides solutions for various challenges of the 21st century, Summary, Exercises, References BLOCK-3 61-102 Unit-9: Relevance of Gandhi on Contemporary Issues: Objectives, Introduction, Application of Various Facets of Gandhian Ideology, Relevance of Gandhi in Modern/Contemporary Times, Gandhian Principles and Conflict Resolution, Relation between Ends and Means, Summary, Exercises, References Unit-10: Gandhi and Women: Objectives, Introduction, Position of Women, Gandhi Concept of Women, Gandhi and Empowerment of Women, Summary, Exercises, References Unit-11: Gandhi & Technology: Objectives, Introduction, What is Social Harmony, Gandhian Technique of Social Harmony, Caste System and abolition of Untouchability, Upliftment of downtrodden, Spread of Education, Participation in Politics, Summary, Exercises, References Unit-12: Gandhi and Environment: Objectives, Introduction, Gandhi & Evils of Urban Development, Gandhi was a Critique of Modern Civilization, Gandhian Conflict Resolution and Environment, Truth, Non-Violence, and Satyagraha, Ecological Economics of Gandhi, Summary, Exercises, References BLOCK-4 103-140 Unit-13: Gandhi and Global Peace: Objectives, Introduction, Global Peace, Status of Gandhian Ideology in International Perspective, Gandhi and Global Peace, Gandhian Theory of Global Peace, Summary, Exercises, References Unit-14: Gandhi’s Vision on World Peace: Introduction, Objectives, Introduction, Non- violence, and Global Peace, Gandhi's Approach to Global Peace, Gandhian Influence on the World Politics, Education for Peace in Gandhian Thought, Gandhian Approach to the Resolution of Conflicts for Peace, Gandhi’s Concept of Democracy and World Peace, Internationalism and New World Order, War without Violence: The Nation, Summary, Exercises, References Unit-15: Gandhian Approach of Peace: Objectives, Introduction, Gandhi’s Concept of Peace, Gandhi’s Vision and Ideas of Peace, Elements of the Gandhian Approach to Peace, Summary, Exercises, References Unit-16: Gandhian Philosophy in Contemporary World: Objectives, Introduction, Swaraj as Self-Control and Self-Rule in Gandhian Philosophy, Swadeshi as Self-Reliance in Gandhian Philosophy, Relation Between Ethics and Politics as the Basis of Value-Based Politics: The Need of the Contemporary World, Gandhi’s Concept of Sarvodaya, Misconceptions about Satyagraha, International Day of Non-Violence, Summary, Exercises, References  GEPS-3/OSOU Block-1 GANDHI’S APPROACHES ON NATIONAL MOVEMENTS IN INDIA Unit-1: Theories: Satyagraha Unit-2: Satyagraha Movements in British India Unit-3: Gandhi’s Concept of Ahimsa Unit-4: The Application of Ahimsa in Satyagraha  GEPS-3/OSOU UNIT-1 THEORIES: SATYAGRAHA Structure 1.1 Objectives 1.2 Introduction 1.3 Concept of Satyagraha 1.4 Features of Satyagraha 1.5 Techniques of Satyagraha 1.6 Principles of Satyagraha 1.7 Summary 1.8 Exercises 1.9 References 1.1 OBJECTIVES After studying this unit, you will be able to understand The Concept of Satyagraha The Features of Satyagraha The Techniques of Satyagraha 1.2 INTRODUCTION Gandhiji began a brand-new era in the development of political philosophy. It gave me the impression that the only way to address even the most pressing political issues was by making personal sacrifices and convincing the adversary of his excesses and errors. One of the most inspirational people of our time is Gandhi. He was the most prominent representative of Indian nationalism in India under British rule. Gandhi believed that the best response to force and violence was nonviolence. 1  GEPS-3/OSOU Gandhi's thought is both old and modern, simple and complicated, in addition to being political, moral, and religious. Gandhi is regarded as the world's most illustrious theorist, philosopher, and practitioner of the virtues of truth, love, non-violence, tolerance, freedom, and peace 1.3 CONCEPT OF SATYAGRAHA The core of Gandhi's ideology is the idea of satyagraha and how it is used on the socio-political front. The supreme idea of truth naturally led to his Satyagraha ideology. Two Sanskrit terms, 'Satya', which means the truth, and 'Agraha', which means insistence, make up the term 'Satyagraha. It refers to holding fast to or insisting on the truth. The term "satyagraha" refers to the way of truth and non-violence in the pursuit of liberation and opposition to injustice. Satyagraha is the unwavering pursuit of truth and the will to spread the truth via non-violent means. It entails clinging to reality. Gandhiji sometimes also referred to it as ‘truth force or soul force’. In contrast to other resistance groups that try to prove their adversaries wrong to win, Satyagraha is unique in the way it is conceptualized. Gandhi invented the word "Satyagraha" as a substitute for "Passive resistance." Gandhiji organized the Satyagraha movement effectively in 1915. Numerous locations, including Ahmedabad, Bihar, Kheda, and South Africa, saw the organization of satyagraha. According to the satyagraha philosophy, achieving an objective is encapsulated by and bound to that end. Therefore, attempting to achieve justice through unfair means or peace through violence is incompatible. As Gandhi wrote: "They say, 'means are, after all, means'. Gandhiji has been influenced by many sources like Tolstoy, Bhagavad Gita, and David Thoreau. Satyagraha means the exercise of the purest soul force against injustice. It refers to the Gandhian technique of fighting against injustice. In his book Hind Swaraj (1910), Gandhi defined Satyagraha as “a method securing right thing that is repugnant to my conscience, I use soul force. It involves the sacrifice of self.” (Gauba, 2016). It is an inherent birthright of an individual and also a sacred duty. It serves as a political tool of opposition as well. It is a comprehensive way of living that is built on the values of moral courage and honesty. Conflict resolution through satyagraha is a moral and political course of action that was found in many parts of the world. Gandhi originally tried using this strategy during the struggle in South Africa. Traditional conflict resolution techniques include dialogue and violence. Gandhi discovered that both approaches have their limitations and that reasonable conversation can be effective in some situations. Realizing the limited practical significance of reasonable debate. If violence achieves the desired outcome, some use it as a merely instrumental justification, while others debate its morality if it eliminates a greater evil. Gandhi was very uncomfortable with the idea of how violence has been justified. If someone is going to the extremity of injuring or killing someone, they are completely mistaken in believing that they are doing the right thing. There was no room for introspection or revision as a result. Violence is also morally unacceptable since a successful act of violence fosters belief and the practice of resorting to violence if other methods of conflict resolution fail. 2  GEPS-3/OSOU Violence and unfair means cannot be used to fight for or struggle for a peaceful and just society. It includes all aspects of struggle or fighting injustice. The traits of the actions taken to achieve the goal establish the desired outcome. So, from the mean and end dichotomy, violence is not acceptable. 1.4 FEATURES OF SATYAGRAHA It is predicated on the metaphysical belief that an oppressor's power over a Satyagraha's physical form and worldly possessions is limited and cannot surpass that of the Satyagraha's spirit. Satyagraha is a form of social protest that is firmly rooted in morality. Its distinctive temperament, which sets it apart from all other violent action styles, is self-sufficiency. In comparison a single Satyagrahi’s self-sacrifice in a war-like killing activities. Satyagraha refrains from engaging in harmful deeds and stimulates and encourages everyone to promote peace by showing kindness, love, and compassion to everyone— even our adversaries. Satyagraha is seen as a technique for moralizing human actions to reconstruct, remould, and reshape human nature. The non-violent refusal to cooperate cannot be compared to action or inaction. It is a forceful refutation of reality that is free from hostility, annoyance, or animosity. The application of the Satyagraha concept in social movements devoid of hatred, rage, or violence has a wider range. Creating awareness and consciousness among the masses, educating them about the socioeconomic and political situation of the time, maintaining unity despite the diversity among the masses, transforming them into fearless soldiers, establishing common platforms and strong organizations, and then empowering them to engage in nonviolent resistance to evils are the most crucial aspects of satyagraha. The multi-class or non-class character of the Satyagraha movement is distinct from other methods which mainly consist of the same class. 1.5 TECHNIQUES OF SATYAGRAHA There are different techniques of satyagraha such as fasting, non-cooperation, hartal (strike), boycott, civil disobedience, and hijarat. Gandhiji formulated the following techniques of satyagraha. Fasting Fasting was a very strong weapon suggested by Gandhiji in his non-violent struggle for freedom movement in India. It is regarded as the most effective weapon of Satyagraha to bring a change in the opponent. By this technique, one will purify his body, mind, and soul. It may be adopted for self-purification. Through fasting the Satyagrahi sends a message to the evildoer to realize his mistake and rectify himself/herself. Fasting requires a high degree of purity, self-discipline, humanity, and faith. 3  GEPS-3/OSOU Non-cooperation Non-cooperation is another main important technique of Satyagraha. It means the withdrawal of cooperation from the party. It is a non-violent technique of resisting the illegal authority or order of exploiting nature. Not cooperating with an unjust power is not the goal of non-cooperation. Cooperation between the parties is the foundation of all social relationships. The relationship between the two will end if the party being abused or oppressed withdraw their support. Gandhi meant that it is non-cooperation with the deeds of the evil-doer. In that case, a satyagraha has to make good relations, with his opponent following the principle “Hate the Sill, not the sinner”. Civil Disobedience Civil disobedience is another technique of Satyagraha. This is nothing but a breach of the unjust law of the government. This is a sort of disciplined group of action against the tyranny of a government strictly adhering to the command of the leader. Gandhiji took the idea of civil disobedience from David Thoreau. Disobedience is civil as it has to be based on absolute nonviolence and the unending principle of being able to win over the opposition with love and affection. Strike Gandhi envisaged a strike as a weapon that a worker uses against the employer. Satyagrahii should use strikes in a non-violent way. It is considered voluntary suffering undertaken for the transformation of the erring opponent. A strike literally means to end the injustice, inefficiency, corruption, and short-sightedness of the capitalists. Boycott Boycott means to protest against an unjust political system. This method is very useful in pressurizing authority. It is also applicable to an institution involved in corrupt or unfairly discriminatory practices. Boycotts involve goods, clothes, titles, and persons. In the non-cooperation and the civil disobedience, both movements the nation was called to boycott British goods, and many of the British institutions were boycotted. Boycott may be economically intended to keep out foreign goods where their presence creates unemployment or destroy local industries. Hijarat It refers to voluntarily leaving a place where one cannot live honourably or temporarily withdrawing from it. Gandhiji recommended this strategy to the Bardoli peasants in 1928. When people feel oppressed, either due to a loss of self-respect or an honourable way of life, one of the main reasons they turn to hijrat is that they attempt to migrate permanently to other regions. It is a protest against the oppressor, to put it simply. Before independence, the Chauri Chaura episode was a good illustration of how the Dalits and Harijans had chosen the path of permanent exile as a means of protest. 4  GEPS-3/OSOU 1.6 PRINCIPLES OF SATYAGRAHA Gandhiji said that the satyagrahis follow the following principles- Ahimsa or Non-Violence Truth includes honesty but goes beyond it to mean living fully in accord with and in devotion to that which is true. Non-stealing Chastity (brahmacharya) includes sexual chastity, but also the subordination of other sensual desires to the primary devotion to truth. Non-possession Body labor or bread-labor Control of the palate Fearlessness Equal respect for all religious Economic strategies such as boycotts Swadhrma Freedom from untouchability 1.6 SUMMARY In this, we have discussed the concept of satyagraha, features of satyagraha, techniques of satyagraha, and principles of satyagraha. The idea of satyagraha is valuable from a personal, social, and political standpoint. It makes a man who is completely honest, brave, and self- aware. Therefore, it may be said that Satyagraha is a tool for defending individual rights in opposition to the British colonial power's harsh, coercive approach. Gandhi first employed this tool in South Africa, and as a result of its effectiveness there, he later used it in India during the war for independence. His unwavering faith in two tremendous principles, Satya and Ahimsa, made it evident to everyone on the globe that following the road of justice and righteousness will one day make anyone or any country powerful on the planet. 1.7 EXERCISES 1. Discuss the various techniques of satyagraha. 2. Write an essay on the Theory of satyagraha of Gandhiji. 3. Discuss the features of Satyagraha. 1.8 REFERENCES Diwakar, R.R., Satyagraha: The Pathway to Peace, Patna, 1950 Gandhi, M.K., What is Hinduism? Published on behalf of Indian Council of Historical Research by NationalBook Trust, New Delhi, 1994. Ganguli, B.N., Gandhi’s Social Philosophy: Perspective and Relevance, Vikas PublishingHouse Pvt Ltd, New Delhi, 1973. 5  GEPS-3/OSOU Goyal, O.P., Gandhi: An Interpretation, Kitab Mahal, Allahabad, 1964 Hunt, James.D., Gandhi and the Non-Conformists, Promilla and Co. Publishers, New Delhi, 1986. 6  GEPS-3/OSOU UNIT-2 SATYAGRAHA MOVEMENTS IN BRITISH INDIA Structure 2.1 Objectives 2.2 Introduction 2.3 Early Phase of Satyagraha 2.4 Satyagraha in Indian Nationalist Movement 2.5 Salt Satyagraha 2.6 Satyagraha in different parts of India 2.7 Mahatma Gandhi, Satyagraha, and British Government 2.8 Summary 2.9 Exercises 2.10 References 2.1 OBJECTIVES After studying this unit, you should be able to understand About the origin of Satyagraha and its effect on the British government after the application of the Satyagraha technique by Gandhi in the Indian Nationalist Movement The Early Phase of Satyagraha The Salt Satyagraha The Satyagraha in different parts of India 2.2 INTRODUCTION With Satyagraha, Mahatma Gandhi ushered in a new era of civilian resistance in the political scenario of the world. Gandhi needed a term to connote the revolution against the British Imperialists that he organized in South Africa. Gandhiji was associated with non-violent political resistance. Satyagraha is fundamentally a way of life, which guides the modes of political activism. Gandhi believed that the satyagraha had to be extremely strong in inner strength and moral courage. Absolute secularism and eradication of every shade of untouchability were also distinct characteristics of Satyagraha. Gandhiji achieved success in the revolutions he led in South Africa by following the path of Satyagraha. He had an innate belief that it would succeed in India too. 7  GEPS-3/OSOU 2.3 EARLY PHASE OF SATYAGRAHA Gandhiji started satyagraha at Kheda in Gujrat against the raised taxes from the British authority. The Champaran Satyagraha of 1917 was the first satyagraha movement led by Mahatma Gandhi in British India and is considered a historically important rebellion in the Indian Independence Movement. It was a farmer’s uprising that took place Champaran district of Bihar during the British colonial period. The farmers are protesting against having to grow indigo with payment. Champaran Satyagraha was the first organized popular truthful and non- violent movement. It gave direction to India’s youth and freedom struggle, which was tottering between moderates who prescribed Indian participation within the British Colonial System, and the extremists from Bengal who advocated the use of violent measures to topple British Colonial Rule in India. Many tenants were forced to grow indigo on a portion of their land as was required by their lease. This created anger and resentment. Mahatma Gandhi was persuaded by Pandit Raj Kumar Shukla an oppressed indigo cultivator to visit the region. As a result of Gandhiji’s visit, the Champaran Satyagraha began. An ashram was established by Gandhi in Champaran. 2.4 SATYAGRAHA IN INDIAN NATIONALIST MOVEMENT Satyagraha became the foundation of the non-cooperation movement of 1920, following the infamous Rowlatt Act. But the movement ended underminingly with the Chiricahua incident. However, it was during the civil disobedience movement that Gandhi re-introduced Satyagraha in a big way. His peaceful attempt to deny of government ruler started with the celebrated Dandi March and the making of Salt on 12th March 1930 defying the British Salt Law that prohibited the making of salt without government permission. Although ridiculed in the early years by a majority of the Western and British Press, the true power of satyagraha was soon realized by the British Government, as all government endeavors and enterprises were in the doldrums following mass boycotts from Indians. Gandhi’s satyagraha reached the pinnacle of success, and the Indian Nationalist Movement reached a feverish pitch, forcing the government to initiate procedure towards the Gandhi-Irwin Pact, followed by the second-round table conference, where Gandhi gave one of his speeches exposing the evils of the British rule and endorsing the methods of satyagraha. Satyagraha by that time has gained wide popularity, and there were committed satyagrahi all over the country. The Quit India movement reclaimed the ideas of satyagraha, which finally went a long in securing Indian independence. In 1918, a satyagraha movement was organized by Gandhiji in Ahmedabad. It was the first time that Gandhiji used Satyagraha and hunger strike during an industrial dispute between the owners and cotton mill workers in Ahmedabad. The workers were demanding a 35 percent hike in their wages, while the owners wanted to withdraw their bonus. The strike was successful and finally, the workers were given a wage with an increment. The Bardoli satyagraha led by Sardar Vallabhbhai Patel with undisputed zest, marks an important movement with non- violence as its hallmark. In 1928, the taluka contained 137 villages with some parts of its rich in crops like cotton and rice. The peasants of the region were affected by a large increase in land. 8  GEPS-3/OSOU The non-violent movement started after two years of protesting with the peasants moving a resolution on the non-payment of taxes until the government continued withdrawing the increase of revenue. A large number of men and women participated in the satyagraha movements wherein they were threatened by the government that their land would be fortified. After a four-month battle and a spate of observation, threats of arrests continued. Peace was opted for and led to the release of the headmen and the release of arrested satyagraha. Satyagraha pressed and pushed Indian Freedom Struggle into the limelight in the Western world. Satyagraha united many peoples including depressed classes directly linked with the freedom movement. It reflected the strength of non-violent satyagraha as a means of fighting imperialism. Gandhi’s technique of establishing peace is framed on satyagraha and ahimsa. The moral alternative and substitute for war is satyagraha. Gandhiji had instructed us to use satyagraha to apply it for problem-solving from the micro to macro level. 2.5 SALT SATYAGRAHA The British Government had decided to take the Indian salt back to Britain and refine it and package it and sell it back to the Indian people at about 20 times the price. The enormous taxes imposed on salt, an essential commodity that everybody needs every day, was perceived by one and all as totally unjust and made Gandhi decide to defy the salt tax. He decided to break the infamous salt law as it affected everybody, Hindus-Muslim, and rich-poor. Gandhiji calculated that movement against oppressive salt laws would unite the people irrespective of their religion, region, or economic status. The salt satyagraha was organized in 1930 when Gandhiji announced that he was going to defy the salt laws enacted by the British Government. When Gandhiji has begun the march, 247 miles to the sea, on March 12, 1930, it just caught the imagination of the people and millions poured salt on the streets, the response was so tremendous that the Congress doubters also began to see the wisdom of it and the British Government was taken completely by surprise. It turned out to be a turning point in the freedom struggle. There was a critical and influential role of Salt Satyagraha in India’s Freedom Movement. Mahatma Gandhi took leadership of 24 days march as a direct action and non-violent solution to the brutal salt law initiated by British rule. The impact of the salt march was felt in India and abroad. The Indian Movement received a new direction. The salt satyagraha was a great success as an initiative. It forced the British government to make salt for domestic use. There was world-wise attention and media coverage of satyagraha with the participation of women and depressed classes. The salt satyagraha led to mass arrests of 60000 people. The British Government saw it hard to check the salt movement due to its non-violent nature. This movement led to the formation of the Gandhi-Irwin Pact. 2.6 SATYAGRAHA IN DIFFERENT PARTS OF INDIA Rajagopalachari was a key figure in Tamil Nādu’s satyagraha movement. In April 193o, he organized a march from Trichinopoly to Vedaranniyam on the Tanjore coast to defy the salt laws. Salt marches were organized by K.Kelappan in Malabar. Salt marches were organized in 9  GEPS-3/OSOU east and west Godavari; Krishna and Guntur of Andhra Pradesh. In Odisha under the leadership of Gopabandhu Choudhry, the Satyagraha movement received a tremendous response in the coastal district of Balasore, Cuttack, and Puri. Sarojini Naidu and others resumed the movement with a raid on the Dharasana Salt Works. The salt satyagraha was launched in Bengal with great zeal and patriotism under the leadership of Lalit Mohan Das. Rajendra Prasad laid the groundwork for the satyagraha movement in Bihar. Khan Abdul Gafar Khan led the demonstrations and satyagraha in Peshwar. There was satyagraha by the textile workers in Sholapur. Satyagraha movement was successful in Gujarat, Maharastra and Karnataka. The British Government was reactive in all parts of India. 2.7 MAHATMA GANDHI, SATYAGRAHA, AND THE BRITISH GOVERNMENT The approach of Mahatma Gandhi towards the British Government was unique and different. His religion enables him to serve his countrymen without hurting British Government. But the brutal nature of the British Government was not like Gandhi's. So, he would withdraw cooperation from British Government through Satyagraha. He was neither anti-English nor anti-British Government. To Gandhi British Government was the largest autocracy in the world. India’s greatest glory will consist in turning Britishers into friends and partners in a new commonwealth of nations. Gandhi had a romantic veneration for the British Constitution as it recognized individual freedom. Throughout World War I Gandhi strenuously laboured in the cause of the defence of the Empire. Gandhi struggled throughout his life against what he considered great evils afflicting India caused by British Government. The British Government had arrested Gandhi and put him on trial. But under pressure from supporters, he was released. British documents show that the British government was shaken by the Satyagraha of Mahatma Gandhi. A frightened British government responded satyagraha movement with a policy of brutal repression. About 100,000 people were arrested. As the British government was worried by satyagraha it responded with repressive measures. The British government began arresting them one by one. The British Government used their military might and advanced technology to stop satyagraha. The Divide and rule policy of the British Government could not check Satyagraha. There was the psychological and moral effect of Satyagraha upon the British Government as the essence of Satyagraha was that it seeks to eliminate antagonism without harming the antagonists themselves. In a world marred by colonialism, racism, and expansionist ambitions, Gandhiji propagated the idea of satyagraha, or non-violence as a means to counter oppression caused by British Government. Gandhi’s radical ideas of dissent in an age of violence and bigotry left a profound impact on many world leaders including British rulers. Using only non-violent methods. Gandhi is largely credited with rising to the racial discrimination in South Africa, the non- cooperation movement, the civil disobedience movement, Dandi March, Quit India Movement, and ultimately India’s independence. Churchill had said, “It is arming and also nauseating to see Mr. Gandhi, a seditious Middle lawyer, now posting as a fakir of a type well known in the 10  GEPS-3/OSOU East, striding half-naked up the steps of the Viceregal palace while he is still organizing and conducting a defiant campaign of civil disobedience, to parley on equal terms with the representative of the King-Emperor.” Madeleine Slade, also known as Mirabehn, was a British supporter of the Indian Independence Movement who in the 1920s left her home in England to live and work with Mahatma Gandhi. She devoted her life to human development and the advancement of Gandhi’s principles. She became one of Gandhi’s confidants and an ardent champion internationally for India’s freedom from British rule and was with Gandhi at the London Round Table Conference. Mahatma Gandhi was a global figure who studied and analyzed from a global perspective. Mahatma Gandhi with transhistorical influence used his test with truth and practice of non- violence at an individual level and in global affairs. The model of national and international politics of Mahatma Gandhi brought into a mutually interacting and reinforcing relationship. Truth and non-violence were interchangeable entities outside the cultural borders and mental horizon. Non-violence in world politics was a matter of non-violent organization of the world bringing peace and interlinking among cultures and civilizations. The essence of Mahatma’s ethics of interlink and mutuality was to look within oneself, change oneself and then change the world. Gandhi’s concept of cultures and nations were not isolated entities. 2.8 SUMMARY Satyagraha, the greatest non-violent weapon of India’s Nationalist Freedom Movement managed by Indian National Congress under the leadership of Mahatma Gandhi. There was a significant role of satyagraha in the movement for the attainment of Indian independence. Satyagrahis were able to influence the brutal British Government. The technique of Satyagraha was used by Mahatma Gandhi to achieve the goal of national independence. It was a novel method of political action which affected the brutal British Government. Satyagraha emerged as a weapon of conflict resolution and social cohesion. Gandhiji applied satyagraha in the non- violent struggle against injustice, exploitation, and dictatorship. Transformation of the individual was an essential element of satyagraha. Gandhi’s satyagraha was an act of moral creativity. Satyagraha is an alternative to war. Satyagraha was a technique that was applied against British Indian Government through the Non-cooperation movement, civil disobedience movement, and Quit India Movement. 2.9 EXERCISES 1. What do you mean by Satyagraha? What was its main aim? 2. How Salt Laws were violated by Gandhi and his followers? 3. What were Satyagraha Movements before the Non-cooperation movement? 4. What were the causes of the Satyagraha movements? 5. What was the reaction Of British rulers towards Satyagraha? 11  GEPS-3/OSOU 2.10 REFERENCES Anand YP – Mahatma Gandhi and Buddhism, JOS, Vol.14, Oct 2014. Bakshi S.R-Gandhi and concept of Swaraj – Criterion Publication, 1988. Basu Sajal- (ed) - Satyagraha as Movement –GSV- 2007. Bose Anima – Dimension of Peace and Non-Violence, the Gandhian. Programme perspectives, Gyan Publishing House, Delhi, 1987. Pattnaik D.D- Indian Political Tradition – Saha Publishers, 1980s 12  GEPS-3/OSOU UNIT-3 GANDHI’S CONCEPT OF AHIMSA Structure 3.1 Objectives 3.2 Introduction 3.3 Meaning of Ahimsa or Non-Violence 3.4 Definition of Ahimsa or Non-Violence 3.5 Historical Background of Non-violence or Ahimsa 3.6 Gandhian Concept and Philosophy of Ahimsa 3.7 Four Pillars of Ahimsa or Non-Violence 3.8 Summary 3.9 Exercises 3.10 References 3.1 OBJECTIVES After studying this unit, you will be able to understand The Meaning and Definition of Ahimsa or Non-Violence Historical Background of Non-violence or Ahimsa Gandhian Concept and Philosophy of Ahimsa Four Pillars of Ahimsa or Non-Violence 3.2 INTRODUCTION Mohandas Karamchand Gandhi popularly known as Mahatma Gandhi. He was born in the town of Porbandar in the state of Gujrat on 2nd October 1869. He was a great Indian leader, thinker, lawyer, and social reformer. Rabindranath Tagore gave him the title ‘Mahatma’ (the great soul). He is also called Bapu and Rashtrapita. His father Karamchand Gandhi, who was the dewan of Porbandar, and his mother, Putlibai, were completely absorbed in religion. In 1887 he passed the matriculation examination of the University of Bombay and joined Sambaldas College in Bhavnagar. After some local education, it was decided that he should go to England to study law. 13  GEPS-3/OSOU He was trained as a lawyer in England. He went to South Africa in 1893 in connection with a legal case where he stayed for twenty-one years. His visit to South Africa proved to be a turning point in his life. During his stay in South Africa, he was extremely perturbed by the widespread racial discrimination against the vast majority of colored people by white people. He launched several campaigns against this inhuman practice and developed his well-known method of Satyagraha or non-violent resistance to secure justice for the ordinary and oppressed people. (Gauba, 2019) He started his activity and campaign in South Africa in the early 1900s as an immigrant from India, and he later rose to become the first prominent person in India's fight for independence from Great Britain. Great leaders use nonviolence as a tool. It is the simplest persuasion technique. Nonviolence possesses divine characteristics that draw us closer to God. Therefore, everyone should be aware of nonviolence and the reasons it is essential. People are free to base their behaviour on their deeper convictions since nonviolence ensures that everyone has the right to their conscience. The spread of violence in the modern world is immensely biased in favour of a small number of wealthy nations who have cleverly used non-violent tactics of resistance to save humanity, the message is immensely unjust and encourages greed among the few while ignoring the needs of the overwhelming majority of people. Mahatma Gandhi is globally famous for his propagation of ahimsa or non-violence. politics of non-violence was a method to mobilize collective power in a manner that attends to its moral education in an exemplary and innovative way. 3.3 MEANING OF AHIMSA OR NON-VIOLENCE The definition of non-violence is to act without violence. Humans and wild animals should not be killed. They should not be harmed in any way. The term "non-violence" is derived from the Sanskrit word "ahimsa," which means "lack of desire to harm or kill," and refers to the individual practice of being harmless towards oneself and others at all times. It refers to a general philosophy of abstaining from violence based on moral, religious, or spiritual grounds. It derives from the conviction that hurting people, animals, or the environment is not essential to attain a result. The search for truth includes nonviolence as well. Ahimsa, also known as nonviolence or non- injury, is the practice of refraining from using violence toward other living things. This just exemplifies the drawbacks of nonviolence. Positively, it suggests universal affection. Not just to those who love us, but also to those who despise us, should we show our affection. Ahimsa means the largest love, the greatest charity. Gandhiji considered Ahimsa as the supreme religious duty of every man. Anybody having kindness, within himself, must believe in non-violence. Non-violence is the means of achieving the end that is truth. It refers to both physical and mental nonviolence. These are two meanings associated with ahimsa. Physical non-violence means one should not hurt or attack or kill any wrongdoer. Nor should one mentally harbour something bad against others. When used 14  GEPS-3/OSOU specifically, it refers to not physically or mentally harming another person or oneself. In the border sense, it means endless love and charity. (Mohanty, 2015) For Gandhiji, there was no space for violence. In his conception of Satyagraha, a technique used for popular mobilization, he promoted Ahimsa (non-violence). The Truth was the cornerstone of his philosophy, but each Satyagrahi's guiding principle should be Ahimsa. Gandhi did not come up with the concept of ahimsa on his own. But he expanded on it and used it in both his personal and professional lives. When violence and brute force became the norm throughout the world, Gandhi introduced ahimsa as a viable alternative. In his early years, his parents, Jainism, Buddhism, and the writings of Thoreau and Tolstoy all had an impact on his understanding of Ahimsa. Gandhi asserts that if we take care of the means, we will eventually get to the end. Similar to how a change in circumstances without a corresponding improvement in the soul or spirit will not produce any fruit. Any attempt to improve one's worldly circumstances through force or violence without a corresponding improvement in one's spiritual state or change of heart is likely to eliminate any prospects for a happy existence. Gandhi equated nonviolence with the truth. Gandhi's main mission was to look for the truth. The only surefire method to discover the truth is via nonviolence. Truth and ahimsa are inseparably entwined, making it difficult to separate them. They resemble the two halves of a single coin. Gandhi connected seed to mean when describing the relationship between end and mean. Gandhi believed that nonviolence was far more than just a political strategy. It is a style of life that emphasizes the value and dignity of every living being. He links truth and nonviolence. He makes an effort to live by the truth, and God is the truth. Confusion over methods and ends leads to violence. Any means are frequently justified in armed warfare. The use of means is crucial. Gandhi wishes to teach every Satyagrahi self-discipline, the ability to bear pain, and the ability to avoid responding to violence with violence before engaging in civil disobedience. Only just methods can yield just outcomes. And compared to the force demonstrated by arms, the power of love, affection, and sympathy is more significant. Moral rehabilitation is one of nonviolence's goals. 3.4 DEFINITION OF AHIMSA OR NON-VIOLENCE “A non-violent revolution is not a program of seizure of power. It is a program of transformation of relationships, ending in a peaceful transfer of power.”- Mahatma Gandhi. “Non-Violence is a powerful and just weapon. Indeed, it is a weapon unique in history, which cuts without wounding and ennobles the man who wields it.”- Martin Luther King Jr. The Quest for Peace and Justice (1964) “Non-Violence is the greatest force at the disposal of mankind. It is mightier than the mightiest weapon of destruction devised by the ingenuity of man” by Mahatma Gandhi. 15  GEPS-3/OSOU “Non-Violence is not to be used ever as the shield of the coward. It is the weapon of the brave”- Mahatma Gandhi. 3.5 PRACTICE OF AHIMSA OR NON-VIOLENCE Gandhiji suggested the following methods to apply non-violence: 1. Fearless self-suffering: Gandhiji was certain that a supporter of non-violence has to be wholly unselfish, altruistic, and fearless. Because a non-violent guy experiences conscious pain as a result of the harm done to him physically and mentally by the evildoer. Making enemies into allies should be the main goal of nonviolence. Violence cannot be compared to nonviolence. Strength is a mental quality, not a physical one. It springs from unwavering bravery. The self-sacrifice of an innocent person has a million times greater impact than the sacrifice of a million men who die while carrying out a murderous crime. 2. Truthfulness The person who practices nonviolence is said to be truthful. Truth implies that there shouldn't be any purpose for dishonesty. Truth never changes. Gandhiji delayed the non-cooperation campaign and as a result, it descended into violence to demonstrate his firm belief in the truth. Considering truth to be more valuable than success. Without the truth, victory turns violent and fleeting. 3. Persuasion Another non-violent strategy for confronting the opponent is persuasion. Gandhiji thought that a violent person can change his mentality and turn away from violence if properly persuaded. But one must comprehend and value his enemy's purpose. 4. Self-Control and Fasting: Gandhi said that self-control, patience, and tolerance are necessary for nonviolence. Gandhiji suggested fasting to develop self-control. Fasting develops a cool, disciplined body and mind. Self-control allows one to have the patience to put up with and comprehend the motivations of their adversaries. 5. Love and Compassion: Last but not least, he urged supporters of nonviolence to show sympathy for his adversary's ignorance. Love your opponent, but reject what they did. Gandhiji asserted, "We never engaged in combat with the British, but rather with their control over India. 3.6 FOUR PILLARS OF AHIMSA OR NON-VIOLENCE Gandhi offers four pillars for the sustenance of Ahimsa: 1. Sarvodaya 2. Swaraj 3. Swadeshi 16  GEPS-3/OSOU 4. Satyagraha 1. Sarvodaya The practice of economic, political, and moral fairness for all is at the centre of these pillars. It is based on the notion that the world has enough to meet everyone's needs yet complains of scarcity when it comes to gratifying one man's greed. Sarvodaya societies, as well as communities, work to foster an attitude of fair sharing. Sarvodaya acts as a constant reminder of the interconnectedness, interdependence, and oneness of all members of the Earth's family. 2. Swaraj Gandhi's concept of self-rule honours the liberties that result from the self-control required for Sarvodaya. Swaraj demands maximum autonomy for self-organization and self-rule by individuals within their families, neighbourhoods, villages, and bioregions, and minimal involvement by national governments. We take full responsibility for our actions as well as the decisions we make on how to run our communities in conjunction with others. Swaraj celebrates individual independence from all sorts of oppression, including poverty. Nobody has the right to rule someone else, and no state may impose its laws on its citizens without their voluntary agreement. Swaraj sees human duties as opposed to human rights: to Mother Earth and our neighbours, both close by and far away. 3. Swadeshi At the heart of Swadeshi is honouring and celebrating the local economy, with people enjoying the right livelihood from the gifts of the natural resources of their bioregions. The bread labor of each place, drawing on the genius of local knowledge and skills, generates a surplus to share with others. Swadeshi is people-centred economics—the soul of “small is beautiful. 4. Satyagraha Satyagraha is said 'Sat-Yah-Graha' is a composite of the Sanskrit noun Satya, which means 'truth' (from 'Sat' beiSatyagraha is said Sat-Yah-Graha is a compound word made up of the Sanskrit nouns Satya, which means truth (from 'Sat' with the suffix 'Ya'), and agraha, which means "firm grasping" and has the root 'grah'-'Scize' 'grab' with the verbal prefix 'a'-'to'-wards). Since Gandhi believed that the only way to reach the truth was through non-violence (love), it follows that satyagraha means "clinging to truth"—and that is exactly how Gandhi understood it. Satyagraha also means remaining steadfast on the truth and actively but violently resisting untruth. Satyagraha pronounced Sat-Yah-Graha is a compound of two Sanskrit nouns satya, meaning truth (from ‘Sat’ being with a suffix ‘Ya’), and agraha meaning, “firm grasping (a noun made from the agra, which has its root ‘grah’-‘Scize’ ‘grasp’, with the verbal prefix ‘a’-‘to’- wards). Thus, satyagraha means devotion to truth, remaining firm on the truth, and resisting untruth actively but violently since the only way for Gandhi to get to the truth is by Non-Violence (love), it follows that satyagraha according to Michael Naglerliterally means “clinging to truth’ 17  GEPS-3/OSOU and that was exactly how Gandhi understood it. “Clinging to the truth that we are all one under the skin, that there is no such thing as a ‘win/lose’ confrontation because all our important interests are the same, that consciously or not every single person wants unity and peace with every other put succinctly. Satyagraha means ‘truth force’, ‘soul force’, or as Martin Luther Jr. would call it ‘love in action’. Satyagraha has often been defined as the philosophy of nonviolent resistance most prominently employed by Mahatma Gandhi, in forcing an end to the British domination. Gene Sharp did not hesitate to define Satyagraha simply as “Gandhian Non- Violence”. Today as Nagler would say, when we use the word Satyagraha, we sometimes mean that general principle, the fact that love is stronger than hatred and we can learn to use it to overcome hatred and further we mean more specifically active resistance by a repressed group, sometimes, even more specifically, we apply the term to a specified movement like salt Satyagraha, etc. It is worthwhile looking at the way when Gandhi applied Satyagraha. 3.7 SUMMARY Mahatma Gandhi is globally famous for his propagation of ahimsa or non-violence. politics of non-violence was a method to mobilize collective power in a manner that attends to its moral education in an exemplary and innovative way. In this unit, we have discussed the meaning and definition of non-violence, the practice of non-violence, and the four pillars of non- violence. 3.8 EXERCISES 1. Write an essay on the concept of Gandhian Ahimsa or non-violence. 2. What is the meaning of Ahimsa? 3. Describe the four pillars of Ahimsa. 4. Describe the practice of Ahimsa. 3.9 REFERENCES Gandhi, M.K., Nonviolence in Peace and war, vol. 11., (Ahmedabad: Navjivan Publishing House, vol. 2nd 1949), pp.2-3 Gandhi, M.K., Nonviolent Resistance, (New York: Schocken Books, 1967) p. 490. Gandhi, M.K., Ethical Religion, Navajivan Publishing House, Ahmedabad, 2007 reprint 18  GEPS-3/OSOU UNIT-4 THE APPLICATION OF AHIMSA IN SATYAGRAHA Structure 4.1 Objectives 4.2 Introduction 4.3 Ahimsa and Satyagraha’s Socio-Political Importance 4.4 Application of Ahimsa by Satyagrahis 4.3 Theory of Ahimsa and its Practice in Satyagraha 4.6 Concepts of Ahimsa and Satyagraha 4.7 Role of Satyagrahis in the Ahimsa Movement 4.8 Relevance of Ahimsa in the Application of Conflict Resolution 4.9 Summary 4.10 Exercises 4.11 References 4.1 OBJECTIVES After studying this unit, you will be able to understand: Theory of Ahimsa and its Practice in Satyagraha Application of Ahimsa by Satyagrahis Role of Satyagrahis in the Ahimsa Movement Concepts of Ahimsa and Satyagraha Relevance of Ahimsa in the Application of Conflict Resolution 4.2INTRODUCTION Satyagraha is applied to refer to the universal principle of non-violence where the essence is the same. Ahimsa is also used in civil disobedience. Gandhi founded the Sabarmati ashram to teach satyagraha and non-violence. There is a connection between ahimsa and satyagraha. Satyagraha is sometimes used to refer to the entire principle of ahimsa. Without Ahimsa it is not possible to seek and find truth. Ahimsa is the means and truth is the end. The technique of Ahimsa was successfully applied in Satyagraha during Freedom Movement. Satyagraha and ahimsa are termed universal forces and psychological stabilizers. Non-cooperation Movement, civil disobedience movement, and quit India movements were based on satyagraha and ahimsa. Gandhi’s religion is based on truth and ahimsa. Ahimsa is the means of realizing God. Ahimsa 19  GEPS-3/OSOU has two separate connotations. In a narrow concept, it means not harming the other or oneself by body or mind. In the positive sphere, it reflects infinite love and Charity. 4.3 AHIMSA AND SATYAGRAHA’S SOCIO-POLITICAL IMPORTANCE The doctrine of non-violence and non-violent resistance was not new to Gandhi but it had never before been used in a political context. They permeate every aspect of one’s life from personal to the domestic to the social to the political to economic. Goodwill for the British was generated by non-violence, which in turn changed their hearts. As a social and political tool in Gandhi’s hands, Ahimsa took on a life of its own. Violence, in Gandhi’s view, leaves nothing to the imagination, but non-violence is three-fourths invisible, and as a result, the effect is proportional to the degree of invisibility. Gandhi’s philosophy of Ahimsa is a creed, the breath of life, but he never presented it to the country or the Congress as a creed, but as a method of solving political problems. Truth and non-violence were central to Gandhi’s view of social order. Each village in Gandhi’s non-violent society would be self-sufficient independent and free. For the state to be necessary at all, it must be non-violent. His non-violent society would not need the military or police at first. Rural life and decentralization were a high priority in this society. The training required for non-violence is more demanding than that of a violent one. Social, economic, and political conflicts are inevitable. After creating a “crisis-packed” situation, the non-violent technical claims to produce creative and constructional results. The necessity of negotiating became apparent referred are the forces of understanding and friendship. Gandhi’s concept of Satyagraha with Ahimsa is a conflict resolution approach that believes in carrying the conflict to a stage where it is resolved, once and for all, to the entire satisfaction of several parties. Gandhi’s technique of Ahimsa was directed at political and social change. Self-suffering was an indispensable part of the attainment of truth through Ahimsa. Self- suffering is regarded as ahimsa in its dynamic condition. Gandhi broadened the concept of resistance through Ahimsa. Satyagraha and Ahimsa emphasize the necessity of self-suffering, which one can face only with courage and fearlessness. A fight based on ahimsa cannot be carried out without a sense of confidence and power. Ahimsa gave the masses strength. The use of the Ahimsa technique day by day increases fearlessness among the people. An instrument has been given by Gandhi – Ahimsa oriented instrument. Ahimsa has not been adopted so far in the case of military invasion over one country by another to any large extent, but there are various examples of its application on a limited scale. Satyagraha based on Ahimsa is not a weapon of the weak, the coward, and the helpless. Ahimsa is an instrument of the morally vigilant and the active. Ahimsa and Satyagraha are not the resistance of evil by evil. Satyagraha and Ahimsa emphasized love and affection and appears to be a religious pursuit. A satyagraha must be an honest, sincere, disciplined soldier, fearless, simple, humble, and strong. Ahimsa needs a sincere effort to free the mind from anger, malice, hatred, revenge, and jealousy. Love is the strength that clears one’s inner life. Love uplifts noble elements like benevolence, compassion, forgiveness, and tolerance. Ahimsa and 20  GEPS-3/OSOU Satyagraha are the cementing bonds of the universe that has their origin in God and truth. Self- suffering Tapasya is the third major rule of the belief system. Satyagraha and Ahimsa are methods of challenging grievances. In the present situation, when the universe is facing problems like cross-border terrorism, international disputes, wars, and acute violence, we are remembering Gandhi’s philosophy of non-violence. Gandhiji had headed the nation to achieve purna swaraj by lauding the foundation for a New India free from social drawbacks like casteism, religious differences, economic inequalities, and gender bias. Although Gandhi was born in India his name vibrated in the minds of people across all continents. Barbaric actions do not solve the problems. Gandhi’s dealing with problems was unique and special. Leo Tolstoy in the last year of his life exchanged letters with Mahatma Gandhi. This letter strengthened Gandhi’s justification for the practice of Ahimsa and influenced ideas of Satyagraha and non-violence. Gandhi’s path to Ahimsa was influenced by Tolstoy. (The Kingdom of God within you) Tolstoy’s letter issued a clarion call for resistance to Ahimsa. Gandhi’s Ahimsa was similar to Christ's philosophy. Gandhi was largely influenced by Bible. The political conditions of India just before the advent of the Mahatma were similar to those of Judea on the eve of the advent of Jesus, and the prescription that he offered to those in search of a remedy for the ills of India was the same that Jesus had dispended before in Judea. Complete nonviolence is the complete absence of ill will against all that lives. Ahimsa is the first of the five Yama’s or restraints amongst the eight limbs of Patanjali’s Yoga, the others are treated as Niyama’s, Asana, pranayama, withdrawal of senses, dharana, dhyana, and Samadhi. Ahimsa is the bedrock of other practices because to develop ahimsa one has to free oneself from the effects of the ego. Spiritual trials can be undertaken for control. Ahimsa is considered before the spiritual, physical, or mental practices. Nonviolence is to be practised through thought, speech, and action. Nonviolence is treated as spiritual power. Opposing violence and running away out of fear is not Ahimsa. A perfect practitioner of Ahimsa has the courage and strength to fight and control himself. Successive Indian governments were influenced by Gandhi’s Ahimsa instead of understanding Ahimsa in the context of the Gita. India's influential soft powers lie in her value systems, and their ability to impact the lives of communities. Ahimsa, loosely translated as non-violence or Onn-injury and also treated as peace. It is the essence of many Ionic systems, including Buddhism, Jainism, and Yoga. Movements of non- violence have been documented throughout Indian history. Lord Krishna described ahimsa as a noble quality arising from himself and ahimsa as an example of knowledge, as a quality of a godly person. Spiritual nonviolence is a core underlying theme of the Bhagwat Gita. Ahimsa is a necessary quality to uniting one’s jivatma to the super soul or paramatta. Every person must practice non-violence to attain salvation from the magic cycle of samsara. Emperor Ashoka put an end to all his violent tacts. Ahimsa is fundamental to satyagraha. We should adopt Gandhi’s notion of Ahimsa and try to practice it to the level of each of our abilities. Many strategies of a Truth Force in the present world are open to satyagrahis. People can still take part in peaceful acts of civil disobedience. Ahimsa needs to be taught to people, especially children. Under the leadership of Gandhiji 21  GEPS-3/OSOU Satyagraha turned into a global instrument of non-violent dissent against authoritarian rule tool of powerless against the powerful. Mahatma Gandhi could invoke Satyagraha globally as a transformation and emancipation. There was a test of Satyagraha with success in the past fifty years. Gandhi’s followers had launched satyagraha against racial, religious, and economic injustice. The concept of Gandhi’s non-violence in its global sense remains exemplary as a human experience from one tradition of thought to another. Nelson Mandela becomes one of the key models for global Gandhis in the 21st century by practicing non-violence. Democratic awakenings in West Asia from 2009 to 2012 demonstrated that Gandhian non-violence could help to provide the disobedient space that is needed. Women were mobilized Gandhian satyagraha and took participation in the political sphere in favor of the national political movement. Gandhi introduced Indian women to the mass movement of the South African Satyagraha. For the first time, Indian women went to prison and proved equality. The feminine virtues of sacrifice, suffering, service, dedication, simplicity, and non-violence turned out to be important features of Gandhi’s Satyagraha movement. Fasting unto death is an integral part of Satyagraha plan. It is the most effective and fruitful weapon under any circumstance. Satyagraha is a dynamic technique for mental influence. Change in the political system or society is possible by changing the heart and soul. Satyagraha aims to convert the wrongdoer. Satyagraha is also known as the silent force or soul force. Satyagraha empowers the individual with moral power. Satyagraha is a way of life. Satyagraha has received worldwide acceptance. Ahimsa is a dynamic positive force. Ahimsa and satyagraha are tools for social change. Satyagraha and Ahimsa are needed for Sarvodaya, Swaraj, and Rama Rajya. Face to Face with Ahimsa (My Experiments with Truth) – Gandhiji’s object was to inquire into the condition of the Champaran farmers and make out their complaints against the indigo planters. He heard that a tenant had been ill-treated. There was a notice to leave Champaran. The news of the notice and the summons grow like wildfire and there was an unprecedented scene. The house and the court were overcrowded by men. The people had lost all fear of punishment. In his meeting with the peasants, he was face to face with God, Ahimsa, and Truth. He found his love for the people. There was his unshakable faith in Ahimsa. His uniform experience had convinced him that there is no other God than truth. The only means for the realization of Truth was Ahimsa. As a result of all his experiments, a perfect vision of truth could only follow a complete realization of Ahimsa. To see the universal and all-pervading spirit of truth face to face one must be able to love the meanest of creation as oneself. Without self-purification the observance of the law of Ahimsa must remain an empty dream; God can never be realized by one who is not pure of heart. Self-purification means the purification of all spheres of life. Purification of oneself leads to the purification of the environment. The path of self-purification is hard and steep. One has to become fully passion free in thought, speech & action for the attainment of perfect purity. To win over passions is harder than any physical conquest. So long as an individual does not of his own free will put himself last among his fellow creatures, there is no salvation for him. For Gandhi Ahimsa is the farthest limit of humility. He requested his followers to join him in prayer to the God of Truth that he may grant him the boon of Ahimsa in mind, word, and work. 22  GEPS-3/OSOU Introducing Ahimsa to the Battlefield – Mankind survived because of Ahimsa or nonviolence. Nonviolence has a historical background. Lord Sri Krishna had given a message five thousand years ago that violence might be needed sometimes but nonviolence will never be the better choice. Sri Krishna was followed by Buddha and Mahavir. The mass killing during the Kalinga war also dejected Ashoka resulting in his acceptance of Buddhism. Nonviolence is the core of the Jain religion. If Ahimsa is introduced to the battlefield peace can be established. Gandhiji accelerated the promotion of nonviolence or ahimsa. He applied Ahimsa on the battlefield and applied it to get freedom for his motherland. In Mahabharata although Pandava’s commander did not hold a weapon in his hands yet the army used them to fight. Gandhi challenged the powerful British nation saying, “You do not have a right to enslave us. We oppose this injustice but we would do it truth and ahimsa.” Ahimsa was preached and propagated by Gandhi during the full period of the freedom movement and this type of appeal of getting justice made him respected & felicitated by Indians and feared by British rulers. He faced a cruel death in a cruel test of fate. Gandhi had told that he did not want to live more as his Ahimsa teaching was disregarded by some people who used violence during the partition. He walked different villages appealing for peace, consoling, and nursing. Gandhi had an interview with angry Hindu youth and a young couple who had lost a son due to communal hatred. Gandhi requested them to adopt a Muslim child, the same age as their son, and bring him up like a Muslim. Gandhi applied Ahimsa as an influential weapon against the British Raj to unite people; it is also a fact that violent tactics have always weakened but Satyagraha and Ahimsa have always won. Mahatma Gandhi obeyed the teachings of the Vedas that ahimsa and truth are two ingredients for the greatest well-being of individuals. Currently, we are crossing through a critical and controversial stage of terrorism and violence. Terrorism is being applied everywhere. The advancement in technology has assisted the arms industry to produce more weapons. Nowadays individuals are divided on a national, regional, religious, and economic basis. Advanced countries are also suffering from terrorist violence. Gandhiji was very special in advocating nonviolent methods for solutions to social, economic, political, and religious problems. Warfare is important without weapons. The technique of Ahimsa is the most effective and less expensive method of tackling violent issues. Satyagraha can be applied for direct action. Satyagraha is a device for fighting violent conflict. Religious fundamentalism has assumed dangerous proportions. Racism which is based on violence has become an instrument to get top positions in society. Nonviolent techniques as a medium of social change should be practiced in our nation. Everyone must resist violence. The use of Counter to resist violence is not justified. Nonviolent resistance is a force that counter-violence. Gandhi was not in for of arms rising. Political parties should not support violence. Violence- based parties are not good for democracy. 4.4 APPLICATION OF AHIMSA BY SATYAGRAHIS Through non-violent means or Ahimsa Satyagrahis refused to buy British goods, adopted the use of local handicrafts, and picketed liquor shops. In addition to promoting “Self-reliance” by spinning Khadi, buying Indian-made goods only & boycotted British goods. Though intended to be non-violent, the Non-cooperation movement was eventually called off by Gandhi in 23  GEPS-3/OSOU February 1922 following the Chauri incident. After police opened fire on a crowd of protesters, killing and injuring several, the protesters followed the police back to their station and burnt it down, killing the shooters and several other police inside. The Non-cooperation movement was organized acts of large-scale satyagraha with the application of Ahimsa. For Gandhi, the broad ideal of Ahimsa, or non-injury, was out of reach without such an awareness of the interdepending of all of life. Ahimsa was also impossible without self-purification, a largely ascetical life of renunciation of material and physical indulgence. 4.5 THEORY OF AHIMSA AND ITS PRACTICE IN SATYAGRAHA Non-violence or Ahimsa is an active force of the highest order. It is a social force or the power of the Godhead within us. Imperfect man cannot grasp the whole of that essence – he would not be able to bear its full blaze, but even an infinitesimal fraction of it, when it becomes active within us, can work properly. Gandhi’s Satyagraha revolves around Ahimsa. Gandhiji successfully implemented Ahimsa in Satyagraha. All his tests in ahimsa had taught Gandhi that non-violence practice means common labor with the body. On the other, ultimately made him ashamed of himself and cured him of his stupidity in thinking that he was born to rule over her, and in the end, she became his teacher in Ahimsa. Ahimsa demands love and were not a small part of it. Ahimsa is not merely kindness to all living creatures. The only virtue Gandhi wants to keep is truth and ahimsa. Truth and non- violence are as old as the hills. Ahimsa is the basis of the search for the truth. The practice of Ahimsa by Satyagrahi melted the religious differences. Satyagrahis used truth as their anvil, Ahimsa as their hammer. Ahimsa is the bedrock of satyagraha, the “minimum” to which Satyagraha adherer and the final measure of its value. Ahimsa is the strongest force of Satyagraha. Khadi has been conceived as the foundation and the image of ahimsa. Khadi is the warp and weft of ahimsa. A real Khadi wearer will harbor no violence, no deceit, no impurity. The Charkha is an outward symbol of truth and non-violence. The spinning wheel is the symbol of Ahimsa. 4.6 CONCEPT OF AHIMSA AND SATYAGRAHA Gandhian concept of non-violence is not merely confined to resisting the practice of violence. It involves the removal of hatred, animosity, revengefulness thought violence from the mind. Non-violence or Ahimsa is an expression of the tremendous power of mind and soul over brute force. A Satyagrahi must uproot violence entirely from the heart with the all-embracing power of love and universal fraternity, as a matter of uncompromising principle in life. Through violent means, both victory and defeat became sterile. The more weapons of violence, the more misery to humankind. The triumph of violence ends in a carnival of mourning for departed ones. Gandhiji was conscious that everyone was not ready for holding to truth and non-violence for Satyagraha. It takes courage of training to attain the mental state of Ahimsa. The perfect state is reached only when the mind, body, and speech are in proper coordination. He held that disputes and bloodshed in the name of religion were the height of ignorance. Everyone should worship God according to his faith and live at peace with others. Permanent peace can come 24  GEPS-3/OSOU only through Satyagraha and Ahimsa. Gandhi’s belief in non-violence as a means to justice did not come as a sudden, eureka moment. Rather, it evolved as a concept over many years of his life a bitter experience of domination, oppression, and injustices inflicted on him and others around him. Whether it was the victory that he gained for the indigo peasants at Champa ran, which would kickstart his mission to redeem the oppressed from the oppressors, or the historic Dandi March against the salt tax imposed by the British Government that set the tone for the country’s movement it was mainly with the weapon of that Gandhi won the justice he sought. Ahimsa, as Gandhi conceived and promoted it in his fight for freedom, was a mix of peaceful activities such as protests, persuasion, marches, and vigils against discriminatory laws and domination by the colonialists. Oftentimes, it took the form of non-cooperation and non-violent intervention. Termed ‘civil disobedience’, it turned out to be more forceful and powerful than violent agitations. Gandhi’s concept of Ahimsa is significant in the research of psychology. The application of Ahimsa as a test has been described with psychometric properties. It is necessary to make out the neurological basis of non-violent behaviour. Ahimsa as an active behaviour falls clearly within the area of psychology. According to Gandhi violence and non-violence represented the ambivalence of human nature. Gandhi as a scientist of the non-violent mind presented us with insights into discovering our psychological capital. Gandhi has seen the brighter side of human nature. Ahimsa is linked with the culture and psychology of peace. It is a matter of regret theory and practice of Satyagraha including Ahimsa is being misinterpreted in the present time by various associations and groups, particularly during strikes, agitation, and movements. The ideas and teachings of Gandhi remain alive even today. Dalit. Adivasis, farmers, and labourer have shown their courage and confidence, commitment, and faith by fighting for their rights through satyagraha and ahimsa. Everyone is compelled to start a new freedom movement through satyagraha and ahimsa. There is a need to go back to Gandhi and to remember his agrapha for Satya when the minorities are under attack. Violence surrounds us with casteism and communalism. Nowadays satyagraha is taking place not just in India but across the universe. We require to have long satyagraha as the so-called symbols of development are supported by international finance with ill intention. A satyagraha struggle was going on by the Century Mill Workers in Madhya Pradesh. Birla’s Company was about to sell two companies to Global Limited of Calcutta all the workers rejected the offer as it was a fraud farm. The workers started satyagraha anodon based on Ahimsa. But at last Birla’s Company got defeated in all courts. But one thing is clear we should not organize bandh, or lockout in the name of satyagraha by disturbing public life. 4.7 ROLE OF SATYAGRAHIS IN AHIMSA The birth of Ahimsa as a political theory to ensure and sustain human rights is seen as a seminal contribution of Gandhi to conflict resolution. A satyagraha can approve peace through Ahimsa. Ahimsa can minimize war. Satyagraha used the instrument of ahimsa during Freedom Struggle. Satyagraha with the application of Ahimsa seeks to conquer through conversion in the end and there is neither defeat nor victory but rather a new harmony. Satyagraha draws from the ancient Indian ideal of ahimsa (non-injury) which is pursued with right by Jains, mainly those who live 25  GEPS-3/OSOU in Gujrat, where Gandhi grew up. Ahimsa pushed the Indian freedom struggle into the limelight in Western media. It brought a lot of propel including women and the depressed classes directly in touch with the freedom movement. There is no need for physical force to fight against the oppressor. 4.8 RELEVANCE OF AHIMSA IN THE APPLICATION OF CONFLICT RESOLUTION So far contemporary relevance of Ahimsa in the application of conflict resolution is concerned, diverse worldwide social movements drew and continue to draw inspiration from the Gandhian way. Truth is God and emphasis on ends-means continuum says it all. The purity of ends is an essential ingredient. The solution to any conflict lies in the die method of its resolution. Truth and non-violence are the only pure means to achieve the goal of a peaceful world order. The Gandhian way does not seek to avoid conflict but seeks to face it squarely. Gandhi’s fundamental belief is in Satya, “truth” which he also calls God. Satya is the ruling principle of the universe. Satya manifests itself in all living beings, especially in humans as self- consciousness or soul or spirit. Ahimsa calls for courage, strength of character, and positive contribution to a righteous cause. Ahimsa offers continuous purification of the mind. It has no place for hatred, while passive resistance may be compatible with internal violence toward the enemy. Satyagraha and violent resistance are absolute antagonists. There is no attempt to coerce or terrorize the opponent. Satyagraha & Ahimsa have two essential constituents. The righteousness of cause-good end and purity of weapons-good means. End-means continuum is the base of the Gandhian Way. Satyagraha inculcates agrapha or moral pressure for the sake of truth. 4.9 SUMMARY The principle of Ahimsa is applied in Satyagraha. Ahimsa means the ethical principle of not causing harm to other living things. Two tenants of Ahimsa are Paragraph (non-acquisition) and Aneketavada (Non-absolutism). The four pillars of Ahimsa are Swaraj, Sarvodaya, Swadeshi, and Satyagraha. Ahimsa was applied by Satyagrahis during the freedom movement in India. The hand with a wheel on the palm symbolizes Ahimsa in Jainism. Refraining from thoughts and words that can cause pain to others, and refraining from violence when unjustly criticized are some examples of Ahimsa 4.10 QUESTIONS 1. What is the relationship between Ahimsa and Satyagraha? 2. Why Non-Cooperation Movement was called off? 3. What is the role of Satyagrahis in the application of Ahimsa? 4. What is the importance of Khadi in Satyagraha and Ahimsa? 5. How Ahimsa was applied during Freedom Struggle? 26  GEPS-3/OSOU 4.11 REFERENCES Anil K. Ojha – Relevance of Satyagraha in Conflict Resolution, AP, Delhi, 1980. Dr. Ram Ponnu, Ahimsa – Pravin, Ranch, 1982. M.N. Kundu – The Concept of Ahimsa, The Economic Times. S.S. Pathak-Gandhian Thoughts, CBS, 1987. M.K. Gandhi-The Gandhian Thought. Satyagraha- Dr. Rajendra Prasad. 27  GEPS-3/OSOU Block-2 GANDHI’S APPROACHES TO NATIONAL MOVEMENTS IN INDIA Unit-5: Gandhi’s Concept of Swaraj Unit-6: Gandhi’s Concept of Swadeshi Unit-7: Gandhi’s Concept of Sarvodaya Unit-8: Doctrine of Trusteeship 28  GEPS-3/OSOU UNIT-5 GANDHI’S CONCEPT OF SWARAJ Structure 5.1 Objectives 5.2 Introduction 5.3 Gandhi’s concept of Swaraj as self-control and self-rule 5.3.1 Political, Economic, and Moral Dimensions of Swaraj 5.3.2 Critical Evaluation of Hind Swaraj 5.4 Summary 5.5 Exercises 5.6 References 5.1 OBJECTIVES After reading this Unit, you will be able to understand: Gandhi’s concept of Swaraj as Self-control Gandhi’s concept of Swaraj as Self Rule 5.2 INTRODUCTION Mohan Das Karamchand Gandhi was a crusader for individual freedom and nationalist fighting for the liberation of his motherland India. The anti-colonial struggle that led by him to the liberation of India was different in many ways. The abolition of foreign rule was a major and important part of the Gandhian agenda but his main goal was to achieve Poorna Swaraj or complete independence. ‘Swaraj’ means the freedom of the individual or the Nation but it does not mean complete isolation from others. Gandhi regarded this right to self- rule as the very nature of man as an autonomous moral agent. No society can be built on the denial of individual freedom. Gandhi emphasized the moral and social need for individual freedom in the process of criticizing the Negative Freedom of J.S. Mill. Gandhi's view of Swaraj applies equally to Individuals and Nations. He repeatedly affirms the connection between individual and collective autonomy, especially between Individual and National liberty. The first step to Swaraj lies in the individuals. 29  GEPS-3/OSOU Gandhi puts the concept of Swaraj at the highest level when he says that for the attainment of Swaraj, freedom from external interference is a necessity but it is not a sufficient condition for the successful and full realization of freedom resulting from self-determination. ‘Self- government’ means continuous effort to be independent of government control whether it is a foreign or national government. Gandhi was keen to reduce the existing political framework based on violence and exploitation and replace it with a system based on the voluntary cooperation of each individual who works for the good of the individual through non-violent means. As an alternative view of the state, Gandhi talks of a non-state polity. Ideally, he preferred ‘an enlightened anarchy’ under which socially responsible and morally disciplined men and women never harm one another and do not need any polity. But since it was not possible, Gandhi opted for ‘ordered anarchy’ in which citizens enjoy maximum freedom consistent with minimum necessary order. It will be a state in which sovereignty belongs to everyone who is his ruler. The ‘ordered anarchy’ elements are non-violent states through Village Republics, Trusteeship, Swaraj, and Rarnraj. A truly non-violent situation is created by small rural and independent communities that rely heavily on moral and social oppression. Such communities will have their political structures in the form of the Panchayat. 5.3 GANDHI’S CONCEPT OF SWARAJ AS SELF-CONTROL AND SELF-RULE Although the word ‘Swaraj’ means Self-Rule or Self-determination, Gandhi has given the content of an important transformation that encompasses all aspects of life. At each level, the Swaraj is connected with the power of self-examination, continuous purification, and increasing Swadeshi and self-esteem. Politically Swaraj is an independent government and not a good government (to Gandhi, a good government does not take the place of self-government). The sovereignty of the people is based on pure moral authority. Economically, the term ‘Poorna Swaraj’ means full economic freedom for the millions who toil. Swaraj is above freedom from all obstacles, it is self-determination, and self-control and can be equated with moksha or salvation. Swaraj can be the fruit of patience, perseverance, enduring diligence, courage, and an intelligent appreciation of nature. He reminded us that Swaraj means a great deal of planning, entering villages for the benefit of the rural people only. Gandhi emphasized national education on mass education which represents the empowerment and capacity building of human beings. " Political independence has been a key factor in achieving the goal of Swaraj. To gain political independence, Gandhi worked with the Indian National Congress. However, foreign domination was not the only form of submission. India fell victim to many of the evils with which Gandhi sought internal cleansing primarily through voluntary self-motivation in the form of constructive work. The Swaraj of his dream was to be built below. It meant the abolition of all forms of domination, oppression, segregation, and discrimination through non-violent 30  GEPS-3/OSOU use and the revitalization of India's rural economy simultaneously by program planners such as the revitalization and distribution of cards and other related village industries. Gandhi set up volunteer organizations to carry out his building program. All India Spinners Association (AISA) and All India Village Industries Association (AIVIA) Harijan Sewak Sangh, Leprosy Foundation, etc. planned to create a major rural regeneration program and empower disadvantaged groups at the grassroots level. Gandhi called it the ‘politics of the people that helped to unite the lokshakti or human power. 5.3 1 Moral, Economic, and Political Dimensions of Swaraj For Gandhi, the Indian Swaraj represented more than political independence or political democracy. Brhadarannyaka Upanishad is the autonomy of the moral self. Gandhi writes, “Swaraj is a sacred word, a Vedic word, meaning self-rule and self-restraint, and not freedom from all restrain, which 'independence' often means." The major ingredients or constitutive processes of Swaraj are (i) Decentralized Participatory Democracy and (ii) the Spiritualization of Politics and Economics or, in other words, the integration of Politics and Economics with the principles of Satya and ahimsa`. It is complete independence from alien control and complete economic independence. In his book Hind Swaraj, after praising the idea of Italian Nationalism centred on the Mazzini people (rather than on the king), Gandhi clarified that his goal for India was not the mere transfer of power of government from British rulers into the Indian hands but the securing of self-rule by the millions of India. He wrote in 1925 “Real Swaraj will come not by the acquisition of authority by a few but by the acquisition of the capacity by all to resist authority when it is abused.” In substitution for Centralized Representative Government, the Swaraj of the masses would mean a system of decentralized participatory democracy. "True democracy," Gandhi wrote, "cannot be worked by twenty men sitting at the Centre. It has to be worked from below by the people of every village." Gandhi outlined his concept of Village Republic which is composed of innumerable villages, where there will be ever-widening, never-ascending circles and Life will not be a pyramid with the apex sustained by the bottom. But it will be an oceanic circle whose centre will be the individual always ready to perish for the village. Swaraj stands for "the freedom for the meanest of our countrymen" and "the welfare of the whole people. “Gandhi feels that in practical terms, Swaraj implies "truthful relations between Hindus and Musselman’s, bread for the masses and removal of untouchability." He said in 1931, “Hind Swaraj is the rule of all the people, is the rule of justice." Gandhi thought that Swaraj would not be a Purna Swaraj until the poor were empowered to enjoy the same necessities and health services as the wealthy. "Purna Swaraj meets Sarvodaya. Gandhi also called his Purna Swaraj vision Rama Rajya, Khudai Raj, or God's Kingdom on Earth. In his opinion swaraj is "as much for the prince as for the peasant, as much for the rich landowner as for the landless tiller of the soil, as much for the Hindus as for the Musselman’s "He explained its meaning in this way: “politically translated it is perfect democracy in which inequalities based on possession and non-possession colour, race or creed or sex vanish. In it, land - and state belong to the people, justice is prompt, perfect, and cheap and, therefore, there 31  GEPS-3/OSOU is freedom of worship, speech, and press-all this because of the reign of the self-imposed - law of moral restraint.” Purna Swaraj or Rama-Rajya also has an economic dimension, which means "entire freedom from the British capitalists and capital, as also their Indian counterpart. In other words, the humblest must feel equal to the tallest. This can take place only by capital or the capitalists sharing their skill and capital with the lowliest and the least." 5.3.2 Critical Evaluation of Hind Swaraj Gandhi had sent a copy of the 'Hind Swaraj' to Wybergh, one of his close friends shortly after its publication in March 1910 seeking his opinion. Wybergh posted his thought-provoking comments in May 1910 suggesting several critical points. Some of them were: Wybergh challenged one of Hind Swaraj's basic methods that Western civilization is nothing but a 'satanic empire' and therefore should immediately be blocked lock, stock, and barrel. Wybergh asserted that the 'masses of Indians needed to be moved' by the explosion of competition and other factors, the provocative motives, and the brilliance that were easily brought to the forefront by Western Civilization. So, Gandhi’s prescription of 'liberation' as the immediate goal of the masses of the Indian people could do more harm than good to them. In support of his claim, Wybergh quoted Annie Besant as saying that the Indians did not have to give up their 'desires and occupations.' Wynberg has answered the question of 'resistance to inaction recommended by Gandhi as a solution to many global problems and the urgent need for work in the Indian state in particular. He argues that resistance to inactivity would be nothing more than 'passing on war and violence from' physical 'to' mental, flight '. Therefore, it is not ‘spiritual’ or ‘non-compulsory’. Besides, as a goal, he raised a strong objection to Gandhi's 'hiring' of 'soul power' to achieve 'real and political motives. It could be 'extremely dangerous. Wybergh argued that the most fundamental philosophical and spiritual point of view was that 'resistance to inaction' had something to do with the Christian concept of 'non-resistance.' If so, it would not have been used for political purposes as its main purpose was to pass the world completely. Besides, the use of 'resistance' was intended for the saints. Gandhi quickly responded to Wybergh's letter and tried to refute and clarify some of the points he had made. Some of these clarifications were: Gandhi asserted that his main objective was to reduce and, at the very least, eliminate violence both in private and in public. He assured Wybergh that the ‘Home Rule’ acquired through violence would be completely different from that obtained by 'passive resistance’ as it involved an in-depth question of the means and the end. In other words, means would decide the nature of the end and not vice versa. Besides, violence brings reform by external means, whereas passive resistance brings it through internal growth which could be obtained only through the process of self-sufferings and 32  GEPS-3/OSOU self-purifications. In a word, passive resistance has both moral and spiritual dimensions as it is based on mastery. In short, resistance to inactivity has both moral and spiritual contexts as it is based on the victory over one's 'self'. Gandhi defended his strong criticism of Western civilization 'based on moral judgment. Gandhi also insisted that there was nothing wrong with setting ‘freedom’ as a quick goal for everyone, though he acknowledged that it would not be possible to achieve it at the same time. He also refused to buy Wybergh's thesis that the 'liberation' would disrupt the peace of the human world. He asserted that Wybergh's fears were rooted in his policy of absolute separation from religion and politics. Gandhi believed that he was working to bridge the gap between religion and politics as he sought to examine all moral and ethical practices. In his letter to Nehru dated 5th October 1945, Gandhi pledged to stand by 'the system of government envisaged in his Hind Swaraj which had been confirmed by his life-long experiences. In that letter, he made several points: People will have to live in rural areas and not in cities to enjoy true freedom. Crowds of people could hardly live together in cities and palaces. Rural life alone will provide a happy atmosphere of honesty and non-violence without which the world could hardly survive. True joy and happiness could only come from the satisfaction that comes from meeting the basic needs of all people, most of whom lived in the valleys and should be able to stand on their own feet and become self-sufficient. The village of Gandhi's conception will be the abode of the wise people; contributing /her mite to the common good. Such a village can provide adequate hygiene, health care, and plenty of activities. Nehru rejected Gandhi's choice of rural life because he did not understand why rural life would be more conducive to truth and nonviolence than city life. He wrote “A village, normally speaking, is backwards intellectually and culturally and no progress can be made from a backward environment. Narrow-minded people are much more likely to be untruthful and violent.” Nehru presented his image of India, the one in his dream, and insisted that major Industries and modern Transport facilities should be developed and provision of some basic services to the people in terms of housing, education, sanitation, food, etc. must go through the industrial process and urbanization and technological and scientific advances. The army will need to be maintained to protect India's independence, otherwise, it may fall victim to the tendency to fall prey to another's acquisitive tendencies. Nehru referred directly to Hind Swaraj and noted that the complete picture presented there always seemed to be 'not real. Congress, as an organization, had never considered that image at present and it may be gradually adopted. Nehru has insisted that Congress will not consider the matter at this stage as it will create confusion, preventing it from taking further action which has been necessary at this juncture. In any case, all these matters should be considered by the 33  GEPS-3/OSOU Representatives of the people of free India. Nehru pointed out that Hind Swaraj was written many years ago and the world had gone much ahead with major changes in both human and material conditions during this period. Gandhi wrote a letter to Nehru on November 13, 1945, in which he tried to summarize the main points of the agreement between them. These points were: There should be equal rights and opportunities for everyone. There should be equality between residents of the rural area and city dwellers in terms of food, drink, clothing, etc. The primary Unit of the Society can be a village or a small and manageable group of people who will be able to be self-sufficient according to their basic needs and must live together. Several issues emerging out of the suggestions of Wybergh and Nehru in respect of Hind Swaraj may be summed up as follows: Hind Swaraj is not based on a realistic assessment of human nature taking into account all human desires, aspirations and weaknesses. It sounds a little too idealistic for the average man. It takes a different view of the state of Modern civilization and Indian civilization, It Ignores many facts about the nature and structure of both civilizations. It is also important to note that Gandhi himself accepted some of the limitations of his basic images given to Hind Swaraj, the role of missions, and the role of the modem State vis- a-vis Civil Society. For example, in his introduction to the new Hind Swaraj program of 1921 he made it clear that despite his commitment to the Swaraj concept as stated in Hind Swaraj as far the so far, the corporate life of India was concerned, he was working for the 'Parliamentary Swaraj' for India. Likewise, despite his faith in constructive programming, by the end of his life, he was ready for the use of machines in country life including the use of trains, health care facilities, etc. Similarly, he strongly agreed to give a major role to the modern state in respect of even such contentious issues as land reforms. Gandhi holds Hind Swaraj with the following summary: 1. Real Home- the rule is self-rule or self-control. 2. The way to it is passive resistance: that is the power of the soul or the power of love. 3. Sw