INTRODUCTION:

The father of nation Mahatma Gandhi was born at Porbandar of Gujrat on 2nd October 1869. His full name is Mohammad Karamchand Gandhi. After finishing his early education in Gujrat, he went to London for higher education in 1888. After qualifying as a barrister-at-law he returned to India in 1891. He started his life as attorney at Mumbai. In 1893 he was invited to South Africa regarding a case. He observed there, how the common people were being oppressed by the principle of racial discrimination of white government.

This bitter experience changed the entire course of his life and action. Gathering all Indian people, who were dwelling in South Africa, he started movement against the principle of racial discrimination of white government. The main weapon of this movement were Ahiṁsā (non-violence) and Satyagraha (Passive Resistance). Without any weapon, peacefully, and depending on truth fight against injustice is called Satyāgraha. Qualities and characteristics of a Satyāgrahī are - he must be a disciplined soldier, he must be honest and sincere, he must be completely fearless and he must not have any mental reservation. Through this process, Gandhiji succeeded against white government of South Africa. He stayed in South Africa till 1915 and nursed the technique of Satyāgraha. In 1920 he came back to India and joined in Indian National Congress. Returning to native land, he leaded various movements for freedom by the principle of Ahiṁsā. Those movements are - Non-Cooperation Movement in 1920, Civil Disobedience Movement in 1930, Quit India Movement in 1942 etc. He was shot on 30 January 1948 by the Hindu fanatic Nathuram Godse.

Meaning of Ahiṁsā:

The literal meaning of the word ‘Ahiṁsā’(non-violence) is - ‘non-killing', non-injury to other etc, as the contradictory word of ‘Ahiṁsā' is ‘Hiṁsā’(violence). The literal meaning of the word ‘Ahiṁsā' are - killing, injury to other, jealousy, malice etc. So, we can say that, ‘Ahiṁsā’is a negative word. But, this word may be used as positive also. Gandhiji has explored the word ‘Ahiṁsā' as both - positive and negative. Non-injury to other by thought, word, and deed, not using slang word, not to hate others, not to think others as enemy, not to oppress bodily etc. are the negative meaning of Ahiṁsā(non-violence). In positive aspect the meaning of Ahiṁsā are - love for all animals, good-will to all, patient, self-sacrifice etc.

There is no novelty in the Ahiṁ̇sā, which is discussed in the philosophy of life of Gandhiji. The Ahiṁsā has been mentioned in the advice of Aryan saint, in Veda, Upanịsada, and in Mahābhārata. The Buddha and Jana schools of philosophy have said the Ahiṁsā as the way of attainment of liberation(moḳsha). Shri Chaitanya and Jesus Christ have said to practice the Ahiṁsā. But, Mahatma Gandhi has applied the word ‘Ahiṁsā' comprehensively by spreading it's meaning. This is the peculiarity of ideology of Gandhiji. He applied the principle of Ahiṁsā at first in 1893, against the white government of South Africa. At subsequent time in 1920, in his native land, he used the principle of Ahiṁsā as weapon of Quit India Movement.

But, M. K. Gandhi thinks that, man never can control totally the Ahiṁsā, in his thought, word, and deed, because, it is only the attribute of God. Incomplete man never can totally free from Ahiṁsā. We need to eat for living. For this, destruction of life is happened. Some time, for self-defense we are to kill tiger, snake etc. This world is fettered by the chain of destruction. So, violence is needed for live. Naturally question arises that, if Hiṁsā (Violence) is necessary for life, then what is the necessity of practice Ahiṁsā (Non-Violence)? Where is the significance of Ahiṁsa (Non-Violent) movement for retribution of social or political injustice? It may also be said that, the ideal which can never be fully actualized, where is the usefulness of that ideal?

In answer of these questions Gandhiji said that, the ideal which cannot be realized fully, that ideal is very poor. The joy of life in the endeavor of arrival at destination, achievement is not main thing. The ideal of Ahiṁsā is like a geometrical point, we can never draw a paint according to the definition, that means we can never draw a paint, without it's dimension. Similarly, it is impossible to realize fully the ideal of Ahiṁsā. But, we cannot doubt in the validity of the ideal of Ahiṁsā, as we can never doubt in the definition of geometrical point. Because, the exception which is mentioned in Ahiṁsā, that exception cannot prove the invalidity of this principle, the cause of it's that, “the examples have been derived from the incompleteness of man". According to Mahatma Gandhi, it may be said that, a man is following the principle of Ahiṁsā with devotion, if that man ceased to the best of his/her abilities from the destruction of the smallest creature also. Because, love for all animals, is the key spell of Ahiṁsā (Non-Violence).

Source of Ahiṁsā:

In prevalent sense Gandhiji was not a political philosopher. Actually he was a religious humanist. In respect of life he would believe in a grave moral truth. Controlling human life, by practicing karmayoga and moral rule Gandhiji wanted to build a developed society. Religion is the base of his political opinion. According to him, God is Truth and Truth is Religion. He says that, matter and life of this world are the manifestation of God. God is the principle of integrity of all life. God is the Truth and he is infiltrated in all life. Accepting the God as Truth he has occurred revolution in politics. This is one kind of spiritual politics.

The ideology of Gandhiji has been influenced by Veda, Bhāgvad Gitā, Mahābhārata, Bibel, and Koran. He has also been inspired by the thinkers Tolstoy and Ruskin. “The Kingdom of God is Within You" of Tolstoy, and “Un to the Last" of Ruskin - these two books have given Gandhiji, in search of a new path. He has mentioned this in his famous book “My Experience with Truth". Being influenced by the Ahiṁsa (Non-Violent) principle of Tolstoy, he has said regarding protest and remedy against the injustice of governor, in the way of Ahiṁsā. Gandhiji applied the principle of Ahiṁsa-Satyāgraha in politics. Without arm, calmly, and based on truth the fight against injustice, is called Satyāgraha or Ahiṁsa-Asahayog (Non-Violent-Non-Cooperation). This principle is very primitive in India, but Gandhiji at first applied this principle or ideal in Indian politics.

Mahatma Gandhi has applied this principle of Ahiṁsā in individual and in social life also. Social welfare is not possible the individual welfare. Social welfare means individual welfare. Individual welfare depends on expansion of his latent power. Only this principle of Ahiṁsā can manifest the latent power. Violence (Hiṁsā) and untruth are the antagonist of holiness of life. If a man follows the path of violence, then he would go far away from the path of Truth. So, it is necessary to practice Ahiṁsā for individual's own and for social welfare.

Karmayogī Mahatma Gandhi thinks that, the principle of Ahiṁsā is extracted from the human nature. A/Non + Hiṁsā/Violence = Ahiṁsā/Non-violece. A/Non is anegative word. So, the literal meaning of Ahiṁsā is - not to violence. But for Gandhiji, the significance of this term is very comprehensive. He has explained the term from both - positive and negative point of view. From negative point of view, the meaning of Ahiṁsā is - not to injure others by thought, word and deed. From positive point of view the meaning of Ahiṁsā is - good-will to all animals, love for all, and self-sacrifice.

The source of Ahiṁsā is human nature. The human nature is a spiritual organization. Ahiṁsā is a mental strength. All will-power and functions of human are extracted from his/her nature. The act which is not included in spiritual organization, but which is revealed from physical organization, that act is necessarily momentary. (“Activities that draw no sustenance from the spiritual nature of man, but derive all their energy and motive power form the non-spiritual side of man's composition, are bound, after running their allowed course, to end in disaster and ruin". - Mahatma Gandhi, Hind Swaraj.) So, if the Ahiṁsā is accepted as way of attainment of ultimate goal, then for it's stability the human-nature have to be said it's source.

Gandhiji says that, Ahiṁsā is not the mask of coward. Ahiṁsā is the best quality of brave persons. Non-violent (Ahiṁsa) persons must be fearless. A non-violent person is more braver than a skilled sword fighter. He can overcome all kinds of fears. He can achieve limitless power of self-sacrifice. He has the ability to attack. Ability of attack is the precondition of Ahiṁsā(non-violence). But a devotee of Ahiṁsā is an abstient person. He intentionally imposes restraint on his eagerness of revenge.

According to Gandhiji, against injustice, the Ahiṁsā is more stronger movement than vengeance. It is the most active power in the world. The source of this active power is human nature, not body. The non-violent fighter is always active. In sleepless, even in asleep situation, the Truth and Ahiṁsā stay in mind of man and work diligently.

Ahiṁsā in Individual and Social Life:

Mahatma Gandhi was a devotee of Ahiṁsā. For him Ahiṁsā is the absolute religion (Parama Dharma). Religious-minded Gandhiji has said to apply the principle of Ahiṁsā in individual life, in social life, and even in political life. He applied this principle in various field of his life, by accepting it as ideal of personal life. For him, the Ahiṁsā is a moral ideal. He says that, following Ahiṁsā we have to be ceased from harm others by thought, word and deed, we have to be tolerant and we have to love all animals. If we practice this ideal, then fulfilled expansion of personality will be happened. So, everyone should follow this ideal of Ahiṁsā(non-violence).

Society is made up of individual. Without the welfare of individual, social-welfare is not possible, because, social-welfare means, welfare of individual of society. Without the expansion of dormant power, the welfare of individual is not possible. Only through the principle of Ahiṁsā, the manifestation of dormant power of individual is possible. Violence ruins the compactness of social life. It creates various several social diseases like - untouchability, communalism, caste system etc. It is possible to cure these through Ahiṁsā - through patience and love. Gandhiji dreamed to build an ideal society by confining all in the chains of love, through the path of Ahiṁsā.

Individualist Mahatma Gandhi has announced the principle of Ahiṁsā in the field of politics also and he has presented a picture of non-violent state. According to him, this ideal state will transform man in free individuality from all sides, like - social, political and economic. It will also help fulfilled development of personality. Gandhiji has noticed that, modern western democratic states are strayed from the principle of Ahiṁsā. Following the path of Ahiṁsā, these states are oppressing people politically, economically and socially. Their constitution is lower than self-willed constitution. So, these states are obstructing in the fulfilled development of personality. But, without the development of personality social progress is not possible. That's why Gandhiji says about stateless democracy or stateless society. We have to establish this society on the principle of Ahiṁsā.

Ahiṁsā and Satyāgraha:

On some personal belief Gandhiji's philosophy of life was established. These beliefs were transferred from his values. He would believe in man's spiritual nature, belief on God, unity of religion, and in oneness of human race. He would think that, these moral values are not only pursuant in personal life, but these are also pursuant in social relation and in formation of national life. Also, in political philosophy his deep value is observed. But, he did not compose any self-sufficient book on his political thought. He has only composed some diagrams of ideal. Subsequently, these diagrams have been composed by his followers and commentators. Ultimately, these compositions have been transformed as political philosophy. Truth and Ahiṁsā are two remarkable sides of Gandhiji's political philosophy. He has said to establish non-violent state through the principle of Ahiṁsā. The Satyāgraha movement is a practical application of his principle of Ahiṁsā. Literally, the word “Satyāgraha" means “Devotion to Truth" or “Clinging to Truth", whereas for Gandhiji, Truth and God are equal. For that, usually we can say, Satyāgraha is that path of life, following which we can dedicate our life to God. A true Satyāgrahī must be the man of God. He will pray for the vicinity of God through the path of forgiveness and love. He must be fearless from one side, and from other side he must be without malice.

Gandhiji has said to practice Satyāgraha in individual life. On the other hand, in political life he made the Satyāgraha as the weapon of movement. The movement, which is driven by the path of Truth and Ahiṁsā, is called Satyāgraha. The Satyāgraha movement had been driven by the Indians for 8 years, against the white government of Africa. This movement was called by him in India, against the British government of that time. As a result, the British government was finally obliged to leave India.

The meaning of Ahiṁsā is not passivity. At that time, in United Kingdom a passive resistance movement started. Gandhiji wanted to separate his movement from the passive resistance movement of United Kingdom. So, Gandhiji named his movement as Satyāgraha. Non-conformist Christians of England organized a passive resistance movement in the leadership of Clifford, against the education rules of parliament of United Kingdom. But, before this movement all types of path of violence (Hiṁsā) were closed. They had no other way. So, at last they picked the path of passive resistance. The Satyāgraha is differ from the passive resistance. The passive resistance is a negative word. But, the Satyagraha has positive and negative - both sides. From negative side, it means to desist from violence (Hiṁsā) or to follow the principle of non-violence (Ahiṁsā). From positive side, the significance of Satyāgraha is - to oppose the evil, to protest against injustice, to establish the Truth, but not through the path of violence. Non-Cooperation, Civil disobedience, fasting, strike, economic boycott etc. will be the weapon of Non-Cooperation movement. Gandhiji's argument is that - “When man self-surrender to evil, then the evil is created, but without settlement the evil is disappeared from the individual life and social life. Violence is the expression of brutal power. Violence creates only violence. Only through Ahiṁsā the enemy can be transformed into a friend. True Satyāgrahī is not a coward, he is a crusader, who is strengthened by the internal strength, his aim is to conquer the heart of man".

Ideal of Truth and it’s relation with Ahiṁsā:

Mahatma Gandhi has accepted the Truth (Satya) as ideal of life. According to him Truth is that, which is eternal. God and Truth are identical. He says - “Truth is God, God is Truth". According to him - “I have no God to serve, but Truth”. If a person wants to realize the God, then he has to follow the ideal of Truth in his/her act and conduct. The path of Truth is the path of Ahiṁsā. Truth and Ahiṁsā are the greatest ideal of life.

Although Truth and Ahiṁsā are two different words, yet they are like twins, because without the path of Ahiṁsā, realization of Truth is impossible. So, these two words are necessarily interrelated. To understand the main cause of maintenance of Gandhiji's such opinion, we need to discuss his religious opinion.

Faith on God is a mentionable side in the life of pious Gandhiji. Although he would think that, God is imperceptible and incomprehensible, yet God's existence can be felt in those person's characters, who have directly felt the presence of God in themselves. These persons are fearless, pious, and truthful. These Persons, do not entertain malice to other, such talented persons are like - Shri Ramakrishna, Vivekananda, Jesus Christ etc. Thus Gandhiji inspires his assistants on humanism and he teaches to accept the noble man as God. So, persons who intend to realize the God, they will follow the principle of Truth in their work and in behavior with others. As a result, they will be genuine Satyāgrahī.

He also says that, matter and life are the manifestation of God. The God is infiltrated in all life. God is the principle of unity of all life. Gandhiji said that - “To me God is Truth and Love. God is ethics and morality. God is Truth, Truth is God”.(“My uniform experience has convinced me that there is no other God than Truth . . . the little fleeting glimpses, therefore, that I have been able to have of Truth can hardly convey an idea of the indescribable lustre of truth, a million times more intense than that of the sun we daily see with our eyes. In fact what I have caught is only the faintest glimmer of that mighty effulgence".- Mahatma Gandhi, My Experiments with Truth.) So, for realization of God, it is necessary to be devotee of Truth (Satyāgrahī). He would say that - “I have no God to serve, but Truth".

According to Gandhiji, the path of Truth is the path of Ahiṁsā. In life of the seeker after truth, the practice of Ahiṁsā is main duty. The word ‘Ahiṁsā' literally means ceased from killing. But for Gandhiji the expression of this term is very comprehensive. It has already mentioned that, Gandhiji has analyzed the term ‘Ahiṁsā' from both - positive and negative side. Absence of all types of violence (Hiṁsā) is the negative meaning of Ahiṁsā. From positive side it means self-sacrifice, good-will towards all animals, love for all etc.

For Gandhiji, God and Truth are same. The path of Truth is the path of Ahiṁsā. If a man follows the path of violence, then he/she will go away from the path of Truth. Because, violence is untruth, it is adverse to the unity and holiness of life. In this world no one is enemy of other, no one should hate. So, Truth and Ahiṁsā are nearly identical, although he has mentioned these separately. These two are like, two sides of same coin.

Conducts, which have been composed by Gandhiji, for the labours of Sabarmati Ashram, among those place of Truth and Ahiṁsā are first. For the evolution and manifestation of latent religious tendency in all men, Mahatma Gandhi has advised to follow the path of Truth and Ahiṁsā. Already various Indian philosophical schools have mentioned the Ahiṁsā as absolute religion. From that point of view, there is no newness in Gandhiji's remark that, Ahiṁsā is extreme duty. Propagating the expression of the ideas of Truth and Ahiṁsā, Gandhiji has applied comprehensively in society and in politics. Here is the personality of Gandhiji's ideology.

It is true that, Gandhiji has announced the principle of Ahiṁsā to establish Truth and he has accepted Truth and Ahiṁsā as nearly synonyms. But, he has given more importance on Truth than Ahiṁsā. At the time of first world-war he said the residents of country to fight against enemies, by joining in army, although at that time he would believe in the ideal of Ahiṁsā. But, in next period of his life he has placed together the principles of Truth and Ahiṁsā in his political activities.

Importance of Truth and Ahiṁsā in Our Life:

Gandhiji has accepted the Truth and Ahiṁsā as moral ideal of life. He has said to operate the individual life, social life, and political life, based on these two ideals. Why we should practice these two ideals? - On behalf of this Gandhiji has given the following arguments:

Violence (Hiṁsā) cannot be controlled by violence (Hiṁsā). Violence increases violence. There is a proverb that - “He who lives by the sword shall die by the sword", because, the enemy gradually becomes more cruel, and being strong by new weapon-power he strikes opponent. The enemy cannot be only controlled by violence. The enemy will become friend, if we can fasten him/her by fastening of love, because, then the eagerness of revenge does not stay more. Bruke raised some arguments against violence, at the impeachment of Warren Hearings. He said that, by threatening we can depress the enemy temporarily, but it's result will not be long lasting.

Dissimulation and violence are the barriers of social compactness. To establish peace in society, we have to fasten the neighbors by the fastening of love. The aggressive communal sentiment and isolation create the violence. Only through the path of non-violence the cure of these diseases are possible.

Violence is a brutal power. This power creates obstacle on the path of individual's self-realization. The self-realization means complete manifestation of dormant virtue. Only through the path of Truth and Ahiṁsā, the manifestation of latent virtue is possible.

At present, maximum states are aberrant. These states want to reach at their desired destination through violence. They want to destroy other states, by applying brutal power. As a result, increases weapon competition among the states. Now, at present, various countries are more enthusiastic in application of chemical and atomic weapon, neglecting welfare of public. It's outcome is very dangerous. But, no states are accepting this education that, through violence no states can be repressed.

We know that, Russia has been failed to control the Afghan movement by coercion. Recently, America has destroyed Afghanistan to kill Osama Bin Laden. For, their own interest, after star-fight America has thought newly for expedition to evict Saddam Hussein of Iraq. On 11th September 2001, “World Trade Center" of America has been destroyed by the suicidal bomb of 18 religion-intoxicated young. All these, are the result of violence and retaliative eagerness.

CONCLUSION:

So, we can conclude that, if we want to develop our individual life, social life and also our political life, then we have to follow the path of Truth and Ahiṁsā. Only through these two paths we will be able to manifest our latent virtues, without which social progress is not possible. To establish peace and unity in society, by controlling aggressive communal sentiment and isolation, we have to be truthful and non-violent (Ahiṁsa). Without Truth and Ahiṁsā, the enemy can never be controlled. To build an ideal society, we have to fasten all with the bondage of love, through the path of Truth and Ahiṁsā. Violenc and untruth create some social diseases like -untouchability, communalism, caste-system etc. So, we want peace, not violence. For this, we need patience, restraint and love, which have been reflected on the ideal of Gandhiji's Truth and Ahiṁsā (non-violence).

REFERENCES:

1. An Autobiography or the Story of my Experiments with Truth : Gandhi, M. K., Navajiwan Publishing House, Ahmadabad, 1948.

2. Truth and Non-Violence : Mahadevan, T. M. P. Ed., Unesco Publication, Gandhi Peace Foundation., 1970.

3. Hind Swaraj or Indian Home Rule : Gandhi, M. K., Navajiwan Publishing House, Ahmadabad, 1958.

4. The Art of Living : Gandhi, M. K., Bharatiya Vidya Bhavan, Bombay, 1961.

5. The Power of Non-Violence : Gregg, Richard B., Navajiwan Publishing House, Ahmadabad, 1949.

6. The Law of Love : Gandhi, M. K., Ed. T. Hingorani. Bharatiya Vidya Bhawan, Bombay, 1962.

7. B. A. Ethics : Prof. N. Mukherjee, 7th Ed., Bani Publication, 2009.

8. Non-Violence in Peace and War : Gandhi, M. K., 2nd Edition, Navajiwan Publishing House, Ahmadabad, 1944.

9. Mahatma Gandhi : Radhakrishnan, S. Ed., Essays and Reflections, George Allen and Unwin Ltd., London, 1949.

10. The Philosophy of Mahatma Gandhi : Datta, D. M., University of Calcutta, 1968.

Received on 26.02.2019 Modified on 21.03.2019

Res. J. Humanities and Social Sciences. 2019; 10(2):537-541.

DOI: 10.5958/2321-5828.2019.00088.3