SanjayBism | Poetry, Politics & Global Opinions

Abstract:

There is a popular saying in our society that “Majboori ka Naam Mahatma Gandhi” means compulsion, and constraints emerging out of sheer helplessness. The tendency to equate helplessness with non-violence and non-violence with Gandhi. This light remark is premised on the widespread belief that nonviolence is the way of the weak but Gandhi rejected this interpretation and articulated an altogether different philosophy of non-violence, known as Satyagraha. Though Gandhi did not create the concept of non-violence. However, he is referred to as the father of nonviolence because according to Mark Shepard, “He raised nonviolent action to a level never before achieved.” [1] Krishna Kripalani again asserts “Gandhi was the first in Human history to extend the principle of nonviolence from the individual to the social and political plane.” [2] Gandhiji's notion of nonviolence attained a special status. He not only theorized about it but also adopted non-violence as a philosophy and an ideal way of life. He made us understand that the philosophy of nonviolence is not a weapon of the weak; it is a weapon, which can be tried by all. That is why it would be “Mazbooti ka Naam Mahatma Gandhi.” According to Mahatma Gandhi. "Nonviolence is an active force of the highest order. It is the soul force or the power of 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 wonders." [3] Gandhi was adamant that using violence to promote liberty, dispute resolution, or bring about peace would only be transitory and threaten the entire planet, whereas nonviolence brings permanent peace. The main emphasis of the current study is Gandhiji's nonviolent approach to resolving conflicts and promoting long-term world peace over time.

Keywords: Non-Violence, Peace, Conflict Resolution, Satyagraha

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Introduction

Nonviolence is the fundamental core of Gandhi's life and work. He had to develop a certain philosophical outlook and connect it to truth in order to attain nonviolence. For him, Nonviolence meant not only using physical force against others or the nation but also not engaging in psychological violence against own self. Gandhi asserted that "nonviolence cannot be taught; it must be practised." It entailed consciously loving one's aggressors and enemies in pursuit of justice, truth, and peace. It was written in Dear John in 2004. Violence is less effective than nonviolence. Gandhi used to have a comprehensive understanding of human nature. To him, it was a simple question

"Man is a violent animal, yet he is non-violent in spirit. When he discovers his true nature, he is no longer able to maintain his aggression"[5] - Gandhi

As a result, he regards violence as manufactured, while non-violence is always superior to violence. - M.K. Gandhi. Gandhi condemned violence and also identified two forms of violence: nonviolence in action and nonviolence in the mind. But consciously and subconsciously, passive aggression is an everyday occurrence. It acts as the fuel that ignites the fire of physical aggression. Gandhi understands violence and nonviolence from its Sanskrit root, "himsa ", which means injury and “ahimsa ” means blessed. Ahimsa (non-violence) has long been practised as a component of Indian religious tradition. The fundamental principle of nonviolence is to "hate the sin, but not the sinner." [11] As per Gandhi, everybody is made up of the same components since we all contain the same spiritual dimension. Even the most terrible people can be changed by the same energy that sustains us all. Gandhi gravitated toward non-violence in his search for the truth. As per Stanley E. Jones “Satyagraha is the Centre of Gandhi's Contribution to the Philosophy of Nonviolence. Satyagraha is the quintessence of Gandhism. Through it, Gandhi introduced a new spirit to the world. It is the greatest of all of Gandhi's contributions to the world.” [9]

Five major aspects of non-violence By Gandhi.

• Gandhi identifies the five major aspects of non-violence.
• Non-violence implies as complete self-purification as is humanly possible.
• Man for man the strength of non-violence is in exact proportion to the ability, not the is, of the nonviolent person to inflict violence.
• Non-violence is without exemption superior to violence, which means that the power of a non-violent person is always greater than he would have if he was violent.
• There is no such thing as defeat in non-violence. The end of violence is the surest defeat.
• The ultimate end of non-violence is the surest victory, if such a term may be used of non-violence. In reality, where there is no sense of defeat, there is no sense of victory (Gandhi M.K., 1960).

The Gandhian aspect of non-violence

Non-violence is a fundamental tenet of Gandhi's philosophy. The idea of non-violence was reflected in his political movement in publications like "Young India " and "Harijan ," as well as in numerous writings and speeches. Gandhiji used the nonviolent approach to political conflict with the colonial British power with great success. [7] Nonviolence is not just a method for him; it is an aspiration. In order to lead the political movement, he did not solely adhere to the nonviolent philosophy. He aimed to create a nonviolent society with his Sarvodaya society. Unquestionably, Gandhiji stressed the importance of nonviolence as truth in his life philosophy. He believed that non-violence and the truth are strongly bound together and that it is absolutely impossible to separate them. They represent opposite sides of the same coin. However, Gandhiji stated that the goal is truth, not nonviolence. There is no other way to discover the truth than through nonviolence. Truth, love, affection, temperance, courage, and self-sacrifice are only a few examples of human values that are intimately related to Gandhi's idea of non-violence.

➥Ahimsa, in its broadest sense, is the absence of aggression or harming others. Gandhiji did not accept non-violence solely in this restricted or detrimental sense. To him, nonviolence meant something more comprehensive and constructive. Ahimsa, in its broadest and most optimistic sense, refers to excessive selflessness. Ahimsa is the philosophy of loving one's adversary and showing kindness to others. It is an unbreakable bond of mutual love and harmony. Gandhiji remarked, "By non-violence, I mean the most powerful active force in the universe. Nonviolence is one of the most important tenets in existence. No force on earth has the ability to eradicate nonviolence. Nonviolence is everlasting.” [4] Gandhiji elevated nonviolence from an individual to a collective and societal level. He was able to expand the concept of nonviolence as a theory or philosophy. Scholars claim that this is what makes him unique. As we examine Gandhiji's doctrine of nonviolence, the following issues come to the fore: 

➥ Cowardice and timidity have no place in Gandhiji's nonviolent philosophy. He chose violence over fear and cowardice. Gandhi believed that the finest form of bravery is nonviolence. Practicing nonviolence takes more courage than wielding a sword. Cowardice is in no way compatible with non-violence. [9]

➥ Gandhiji realized that complete non-violence was not possible in reality. For the sake of preserving life, health, and food security, violence may be necessary. In his words, - 

“Violence, although illegal, is a far greater act of bravery than timid acquiescence" when used in self-defence or to protect the vulnerable.” 

-Gandhiji 

However, Gandhiji urged us to take the route that involves the least amount of violence.   

➥ Gandhiji had the view that moral or spiritual strength can be found through nonviolence and it’s a strength of God. Gandhi sought to impose spirituality on the principles of non-violence in this way. He strongly believed in the religious basis of non-violence. He said, “A living faith in non-violence is impossible without a living faith in God”. [6]

➥ Gandhiji postulated that a person's moral and intellectual bankruptcy is exposed when people or individuals respond to abuse with more brutality. He contended that non-violence is necessary to stop the violence. For the non-violent soldier must try to change the heart of the violent through self-torment. Gandhiji provided explicit directions in this regard that either you use the thief's own weapons to defeat him or try to; otherwise, you might use love to influence him. [7]

➥ Non-violence was not just something Gandhiji valued as a personal trait. According to him, non-violence is a social virtue that can be practised socially. Gandhiji wanted non-violence to spread nationally and internationally. Thus, he wanted to elevate the ancient philosophy of non-violence from the individual level to the social level, and from the social level to the national and international levels.

➥ Explaining the relationship between democracy and non-violence, Gandhiji said, “Democracy and violence cannot go together. To become truly democratic, states that are currently only nominally democratic must either openly accept a dictatorial structure or bravely adopt a nonviolent stance. Without the acceptance of nonviolence at the federal level, there cannot be a constitutional or democratic government.” [7]

The Gandhian aspect of Peace through Conflict Resolution and non-violence

Gandhiji originally advocated for achieving enduring peace by resolving problems without using violence. Gandhi was deeply spiritual, and in his commentary on the Gita, he elegantly outlined the nature of humanity. According to Gandhiji, there are two different types of human character instincts. One is a good instinct, whereas the other is an evil instinct. When these evil instincts rise up in people, conflicts arise and war becomes inevitable because of these conflicts. War, according to Gandhiji, has never been beneficial to people. The Mahabharata portrays war as a symbol of peace; however, this is untrue. The Mahabharata is essentially a war cry. Gandhi said that there is never an autonomous approach to resolving a quarrel. Conflict resolution and peacemaking are only possible when both sides share a common interest in the issue. The Pandavas often attempted to make peace, but the Kauravas opposed it, as they had in the Mahabharata. So when the Pandavas demanded only five villages leaving half the kingdom of Hastinapur, Kaurava elder Duryodhana refused to give up those five villages as well. Duryodhana said that “Bina Youddhe Nahi Debo Suchagra Mendini” means- The Pandavas won't even be awarded a tiny piece of land the size of the tip of a needle until they successfully defend it in battle. Conflict resolution has always been two-sided, that much is certain. During World War I, German politician Matthias Eizenberg repeatedly tried to negotiate a ceasefire. Unfortunately, one German general, Friedrichs, took the war so seriously that he never wanted Germany to capitulate and persisted in his efforts until the very end. As a result, when these cruel instincts manifest among people, conflict is unavoidable. Man forgets what is right and wrong, and turns into a ferocious animal, and as a result, conflicts arise, and when there is conflict, war is unavoidable. But if good instincts were awakened in people here, all of the world's wars would not have occurred. 

Conclusion

It is eventually possible to say that people who romanticise war are actually mentally retarded. In reality, people who romanticise war are psychologically challenged. They just have pride, and they see war as a glorifying thing to be in. Gandhi's non-violence tenet is not completely insignificant.  The globe is afflicted with terrorism in the present period, and incessant slaughter and violence have a devastating effect on human society. Non-violence is the tool through which permanent peace can be achieved not only in India but throughout the world. The only method to supplant violence is via nonviolence. If violence is utilised in place of nonviolence for the sake of peace, both the human species and the planet will end in extinction. Because, According to

“An eye for an eye makes the whole world blind.”

-Gandhiji, 

If we want to survive then we must have to practise non-violence and promote nonviolence for peace all over the world.

 

References

1. M. SHEPARD, Mahatma Gandhi and his Myths, Civil Disobedience, Nonviolence and Satyagraha in the Real World, Los Angeles,
2. Shepard Publications, 2002, http://www.markshep.com/nonviolence/books/myths.html
3. M. K. GANDHI, All Men Are Brothers, Autobiographical Reflections, Krishna Kripalani (ed.), New York; The Continuum Publishing Company, 1990, vii.
4. M. K. GANDHI, Young India, 22-11-1928, The Collected Works of Mahatma Gandhi, Vol. xxxviii, Ahmedabad; Navajivan Trust, 1970, 69.
5. M. K. GANDHI, Young India, 20-12-1928, in ibidem, 247.
6. The New Zion’s Herald, July/August 2001, vol. 175, issue 4, 17.
7. M. K. GANDHI, An Autobiography or The Story of My Experiments With truth, Ahmedabad; Navajivan Trust, 2003, 254, 294.
8. NIRMAL KUMAR BOSE, Selections from Gandhi, Ahmedabad; Navajivan Trust, 1948,154.
9. Mahatma Gandhi, Judith M. Brown, The Essential Writings, Oxford, Oxford University Press, 2008, 20. Also in Pyarelal Papers, EWMG, 60.
10. Michael N. Nagler, Hope or Terror? Minneapolis, METTA Centre for Nonviolence Education, 2009, p. 7.
11. T. WEBER and R. J. Burrowes, Nonviolence, An Introduction, http://www.nonviolenceinternational.net/seasia
12. Bramacharya Simply means Celibacy, Chastity.

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