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CHAPTER -VI

CONCLUSION

Satyagraha, which forms an integral part of the Social and political

thought of Gandhi has great contemporary relevance. Satyagraha is

theoretically perennial and universal. The topic calls for profound thinking in

view of the fact that it is a Universal phenomenon in the contemporary world

which presents a rapidly changing Socio-political Scenario. Gandhi would

agree with Marx in saying that the real task of a Social philosopher is to change

the world rather than to interpret it. In this connection, Satyagraha and its

aftermath viz social transformation which are the basis of ideal society,

vizualised by Gandhi are vital to his entire social and political thought. A

meaningful study of Satyagraha could be undertaken only by tracing it to its

philosophic and metaphysical basis. In this paper my main purpose is to

analyse the ground of such a creative and inherent concept, I shall attempt it in

two parts. In the first part I shall give a descriptive analysis of the concept and

in the second part and shall confine myself to a philosophical evaluation of the

same.

Satyagraha is a Sanskrit word. It can be split into two simple words viz,

Satya and Agaraha. Satya means ‘Truth’ and Agraha means “Passion” of

“Firmness”. Etymologically Satyagraha thus means, ‘Passion for truth’ or

‘Firmness in truth’. It is truth-force or soul-force. So Satyagraha means

adherence to truth. Gandhi coined this word. It may also be termed as

Satyagraha. But it is more ambiguous than, the word Satyagraha as ‘Sat’ means

existence, reality etc. whereas ‘Satya’ means truth. Since Gandhi equates Truth,

in the value sense, with Justice, Satyagraha also means ‘adherence to Justice’.

It is the ancient law of self-sacrifice, law of suffering which was given a

characteristic shape and form Gandhiji in modern times.

Satyagraha, in the true sense of the term, should have the following

characteristics:

195

i) Ahimsa or Non-Violence

ii) Motivation behind the act of resistance

iii) Abhaya or Fearlessness

iv) Creative power

v) Consistency between means and ends

vi) A Non-cooperation with a political and social system regarded as

corrupt. Satyagraha includes simple persuasion in the beginning and

different types of non-Violent resistance in the end.

Satyagraha is of the nature of non-violent resistance which is active. It is to be

distinguished from passive resistance. Passive resistance lacks inwardness. It

ignores the moral character of persons employing it. It cannot be directed

against one’s dearest relatives. But Satyagraha is not passive resistance. It is

not a weapon of the weak. It should not manifest itself as violence. In this

sense, it could not be characterized by hatred. It is the direct anti-thesis of

passive resistance. In essence Satyagraha is a positive and active form of

resistance. In the view of Gandhi, it is a direct action. It is only by direct action

that anything on this earth could be achieved and not by passive resistance

declared Gandhi. 254

It is like entering into enemy’s camp. Thus the twin ideals

of Truth and non-violence are combined in Satyagraha. The opposite of

Satyagraha is Duragraha, which means stubborn resistance. What conflicts with

truth and Ahimsa should be eschewed.

Now arises the question: what is Truth? According to Gandhi, Truth is

that ‘which exists’ or that ‘which is’. Satya or Truth, being that which is, is

indestructible. The whole universe rests on the bed-rock of truth – asserts

Gandhi. It is the opposite of Asatya, which means ‘that which is not’ i.e., the

non-existent. Its victory is out of the question, because it does not exist. It is the

firm conviction of Gandhi that truth alone triumphs and not untruth255

, as also

declared by the seers saints and sages all over the world. Truth as it is is to be

254

N.K.Bose: Selectins from Gandhi (Navajivan Publishing House, Ahmedabad) p.159. 255

SatyamevaJayatenaanrtam’ Mundaka Upanishad.

196

‘lived’ and presented. If Truth is not presented as it is, or if it is misrepresented

or if it is denied, then a demand for truth is to be made every individual even at

the cost of his life. In the view of Gandhi, truth should be made available to the

seeker. Satyagraha is the soul’s striving for the realization of truth. Gandhi

identifies truth in its purest form, with God. By equating Truth with soul,

Gandhiji leaves no room for fanaticism, atheism and agnosticism. In his clear

words “To me God is Truth and Love, God is Ethics and Morality, God is

Fearlessness……..God is conscience”256

. Thus according to Gandhi Satyagraha

is the relentless search for the truth by non-violent means.

Gandhiji’s conception of Non-violence may be further analysed. To him

non-violence means to love all and to hate none; to suffer for all. “It is the

Vindication of Truth, not by the infliction of suffering on the opponent but on

one’s own self”257

. It should not do anything that may brutalize the opponent

and harden his moral sense. What is to be opposed are the principles, policies

and actions of the wrong-doer and not the wrong-doer himself. In his clear

words “It is never the intention of a Satyagrahi to embarrass the wrong doer.

The appeal is never to his fear, it is, must be always to his heart. The

Satyagrahi’s object is to convert, not to coerce, the wrong-doer”258

.

Thus Satyagraha is not a negative concept. Its converse aspect is

indicated by non-resistance. A Satyagrahi is not opposed to the enemy; does

not fight against him, but only his wrong-doing. From his point of view, there

is no enemy, but only a wrong-doer-. Non-resistance means not hitting back. It

refuses to meet hatred with hatred, violence by violence, evil by evil. It consists

in restraining the urge to retaliate. It is not tit for tat, but doing good even to the

offender. Satyagraha thus is an attempt to introduce the religious spirit in

politics.

256

BharatanKumarappa (ED): Hindu Dharma (Navajivan Publication) P.54 257

M.K.Gandhi Speeches. P.51 258

M.K.Gandhi, Harijan, March 25, 1939.

197

If such is non-violence, will not Satyagraha lead to apathy and

weakness? Not at all, avers Gandhi, because non-violence is not a negative

concept but a state of positive love. Non-violence is meant for the strong, not

for the weak. It is a gospel of action. It is dynamic. It elevates man inwardly. It

is based on love. In the words of Gandhi, “Non-violence is the largest love and

greatest charity”259

. Love is a comprehensive word which includes in itself

compassion, forgiveness, tolerance, sympathy and all other inner refinements.

Love is the aspiration of solidarity and communion with other souls.

Non-violence brings us the power of suffering. Love involves suffering.

According to Gandhi, the test of Love is tapasya and tapasya is self-suffering.

Love is routed n sacrifice, not in acquisition. Love never claims, it ever gives, it

ever suffers, never resents never revenges itself. Non-violence is conscious

suffering. Pain is to be invited and to be borne by one self. “The Satyagrahi’s

course is plain.

He must know that his suffering will melt the stoniest heart of the

stoniest fanatic”260

.

Thus, according to Gandhi, Love is another name for renunciation and

suffering. The Satyagrahi voluntarily gives up personal wants, gains and

profits, in the interest of converting the heart of the evil-doer. By persuasion

and appeal to reason and feeling, the Satyagrahi grows stronger in the heart of

the opponent. “Reason has to be strengthened by suffering and suffering opens

the eyes of understanding”261

. The Satyagrahi should have love and respect for

the opponent. He should possess a moral force with which he should make the

opponent realize the injustice of his actions. He has the soul-force which is the

price of ahimsa. Thus self-suffering is an integral part of Satyagraha. Through

self-suffering the Satyagrahi should pit his soul against the will of the tyrant.262

259

N.K. Bose, Ibid p. 156. 260

M.K.Gandhi: The Science of Satyagraha. P.83. Also see young India, 4 -6-1925. 261

M.K.Gandhi: Young India, March 19, 1925 262

M.K.Gandhi: Hindu Dharma, P.183

198

If reason fails to convey conviction to the evil-doer, certainly suffering

does. Suffering is greater than the law of the jungle. The penetration of the

heart comes from suffering. “Suffering not sword is the badge of the human

race”263

.

Satyagraha is thus a non-violent reaction and a revolt against social

confrontation distrust and anger. There is a psychological element in

Satyagraha which asks us to wait till the rage of the opponent has died down.

Let the opponent’s anger spend itself, burn itself. By resisting the opponent, we

feed his anger. Thus Satyagraha is Gandhiji’s doctrine of revolution through

‘Change of heart’. It is a technique of social change rather than a theory. It

includes all constructive and reforming activities all acts of service. It does not

permit violence in any form even when circumstances are favorable. It is

atechnique of solving group tensions and conflicts. According to Gandhi it is

the way, the truth and the life.

Another important characteristic of Satyagraha is Abhaya or

Fearlessness. It connotes freedom from all external fear. It is the prerequisite to

any kind of spiritual or moral effort. It is indispensable for the growth of other

moral virtue. He who has not overcome all fear cannot practice ahimsa to

perfection and hence cannot be a Satyagrahi. But how to become fearless?

Gandhi says: “Let us fear God and we shall cease to fear man……………….

Those who defy death are free from all fear”. Every act of Satyagraha leads to

moral improvement of society. The suffering of the Satyagrahi leaves to moral

excellence thereby enhancing social morality. The removal of injustice through

Satyagraha results in the all-round moral development of society. It is a

positive and direct contribution of Gandhi to society.

The Satyagrahi, according to Gandhi, should have the strong will to

dedicate himself to a noble cause. His motive should be to negate selfishness

and not the opponent. It is this act of will to achieve the ideal that makes a

263

M.K.Gandhi: Young India, November 5, 1931

199

Satyagrahi active. In the words of Gandhi : “He will strive for the greatest good

of all and die in the attempt to realize the ideal. He will, therefore, be willing to

die, so that the others may live. He will serve himself with the rest with himself

dying”264

.

Satyagraha is closely linked with constructive programme. Itsoff shoots

are fasting, defiance of violence, self-imposed suffering, non-cooperation

including strikes, dharana, civil disobedience, issuing an ultimation etc. civil

disobedience is the last stage of non-cooperation. It is so to say “a complete

effective and bloodless, substitute of armed revolt”265

. It is a quicker and more

drastic remedy than other stages of non-cooperation.

Now I shall turn to the philosophical basis of Satyagraha. It is Gandhi’s

firm conviction that basically human nature is good and uncorrupt. It is the

circumstance, the outward pulls that seem to corrupt human nature. But it

reality it is not possible. Satyagraha vindicates this truth. Another basic

philosophic truth that underlies Satyagraha is the metaphysical unity of all

beings. Advaita Vedanta is the negation of all motions of superiority and

inferiority. It advocates absolute equality of all human beings. If the essence of

all human beings is not the same, then it would be very difficult to answer such

moral questions “why should I do good to other and not evil?” The truth is

self-evident. Since the essence of all human beings is the same, if I do evil to

others I will be doing evil to myself. This is a paradox and our Advaita

philosophy solves this paradox by pointing to the metaphysical unity of all

beings. Gandhi is quick enough to note thus vedantic truth and has moved it the

basis of Satyagraha, Satyagraha is the prelude to the equality of all human

beings. To quote his words: “in this ocean of life we are little drops. My

doctrine means that I must identify myself with life, with everything that

lives”266

.

264

M.K.Gandhi: Hindu Dharma, P.209 265

M.K.Gandhi: Young India, P.938. 266

M.K.Gandhi: Selected works, Vol VI, P.109.

200

Another basic philosophic idea that lies at the basis of Satyagraha is

Gandhi’s conviction that spirit is superior to matter. That is “Primary or spirit

over matter’ is basic and central to Gandhian conception of Satyagraha. He

would agree with Swamy Vivekananda that the picture should be correctly put

as: “Man is a soul and hap a body” and not that “Man is a body as has a soul”.

Body is the seat of ignorance, where as the soul is the seat of knowledge. It is

the sense of body that binds whereas it is the realisation of the soul that

literates. Thus, ultimately according to Gandhi, it is the spirit that emerges

Victorians and not matter.

A crucial element in Gandhian ethical thought is his view of the inner

voice, it represents the divine element in human nature. It is equated with the

voice of soul and conscience. It is the basic philosophic truth that, the inner

voice cannot be wrong that emboldens Satyagrahi to attempt to change the

heart of doer, through self-suffering avers Gandhi.

After all society is a summation of individuals and if all the individuals

are good is nature, (it should be, acceding to Gandhi), the societal a whole

prospers. Love is the essential corollary of the unity of life and non-violence is

the corollary of love and again non-violence in the meant of Sarvodaya. This is

how Gandhi justifies the equal status given to both the means and the ends.

Gandhiji was a man of action. On him a lot has been written and spoken.

He was known for his forthright views. His ideals are not merely to be taught

but to be actually lived. Truth and ahimsa in action are far superior to any

theoretical discussion on them. Gandhiji’s practical motto was ‘simple living

and high thinking’. He gave a spiritual touch to everything whether national or

international, political or religious or educational. He stood for a dynamic view

of life. He was against world-negating and life-negating tendencies of any

philosophy. Gandhiji is a legend now. Gandhiji is another name for devotion

and penance. In the words of Albert Einstein, the greatest scientist: “Generation

to come, it maybe, will scarcely believe, that such a one as this, ever, in flesh

and blood, walked upon this earth”. He was able to induce a sense of simplicity

201

and sacredness to life. He has a new life to his countless fellowmen, through

his ideals of truth and non-violence.

Once a foreigner visited India during Gandhiji’s lifetime. He was asked

by the newsmen as to the purpose of his visit. He gave three main reasons. One,

to see the beautiful Tajmahal; two, to see the majestic Himalayas; and three, of

course to meet little Gandhi. Such was Gandhiji’s simplicity. He was a man of

values and virtues. In the history of mankind, he has maintained that position

raising our lives and thought.

Gandhiji devoted all his strength to the vindication of the spirit of Truth

and non-violence. He pressed it into service for the whole humanity at the risk

of his life. He fell to the assassin’s bullet with the greatest non-violence.

Truth, Non-violence and love are age old concepts. Gandhiji

emphasized them effectively and the modern world conscious of it. He points

out that the whole world needs them and needs forever. Ahimsa thus is the

most unique contribution of India to the world, perfected by Gandhiji. If Indian

society has inspired other societies, it is because of Gandhian treatment of an

emphasis on Satya, Ahimsa, Satyagraha etc.

Truth, according to Gandhi, is the be-all and end-all of the whole

humanity, the Goal of every individual should be to establish Sarvodaya order

of society, which means the society which works for the welfare of all,

irrespective of class, caste, creed, colour sex and age. His is an altruistic ideal.

He was interested in the greatest good of every member. Naturally a question

arises as to its means. The means, Gandhiji emphatically says are Truth and

non-violence (Satya and Ahimsa). Truth should not be denied. Truth being that

which is can never be destroy6ed Gandhiji would say that many of our troubles

are because we are not truthful. One can afford to deny God, but not truth. One

who seeks truth persistently and demands it, is called a Satyagrahi. The

Satyagrahi should not harbor any ill-will or hatred against any creature; his

heart must be pure. He should prepare to suffer till the inherent truth comes out

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victorious. In fact Gandhiji called his autobiography “My experiments with

Truth”. Gandhiji first equated God with Truth and later reversed it and said

“Truth is God”. In his own words; “To me and God is truth and Love, God is

ethics and Morality, God is fearlessness, God is the source of light and life and

he is above and beyond all these.”267

This attempt made him to declare that

there are no atheists in the world; for what the atheist denies is the existence of

God and never the Truth. In the opinion of Gandhiji, both are worshippers of

Truth.

According to Gandhiji, Non-violence is the practical law that applies not

only to the individual, but also to the social, political and economic lives. The

literal meaning of the word Ahimsa is non-injury. It is non-injury in thought,

word and deed. Mere bad though is violence. False statement too is violence.

Jealously is violence. Non-stealing, Celibacy and non-covetousness imply non-

violence.

Ahimsa, according to Gandhiji, is not a passive and negative acceptance

of something, but a very positive concrete and dynamic action for the

preservation and promotion of human dignity. The positive aspect of ahimsa is

very much stressed by Gandhiji. Ahimsa does not merely consist in not

harming others; others should infact, actually are helped and cared for Non-

violence is heroism of suffering persecution, without anger or fear, for a noble

cause. There is nothing which it does not melt and change the heart of others.

Its positive aspects consist in love, sympathy, pity and fearlessness. It is a

mission of love and service. It is the highest duty.

However, it is to be noted that non-violence and cowardice do not go

together. Non-violence should not be misunderstood and misinterpreted as

cowardice. Cowardice is the quality of the weak. It has no value. Non-violence

is the virtue and weapon of the brave. It belongs to the morally strong. When a

foreign army invades our country, we cannot remain silent under the pretext of

267

M.K. Gandhi: Young India 12-3-1925.

203

being non-violent avers Gandhiji. We should fight back infact he prefers

violence in the face of cowardice. Again, non-violence is not to be looked upon

as a matter of convenience. Paying it magnificent tributes when the situation is

favourable and indulging in matching condemnations in the face of adverse

environment will not do. Man should not be double-tongued. Gandhiji was

exceedingly obstinate to stick to non-violence under all circumstances. It

should not generate false hope; on the other hand it should good man to act

even in the race of strong undercurrent of resentment.

Ahimsa, is a pretty vast field, Gandhiji practiced non-violence in the

economic field, in the form of encouragement to cottage industries. Life

without physical labour is a sin. He emphasized voluntary service. The rich are

just managers of public wealth. Non-cooperatin and civil disobedience are the

offshoots of Satyagraha. Disobeying morally unjustifiable laws is ingrained in

Satyagraha. It is the method of active nn-violent resistance that brought

freedom, for India. It underlies Gandhiji’s profound respec t for the spiritual. If

we look upon the spiritual nature of human beings with suspicion. It is himsa –

says Gandhiji. He clearly says: “Non-violence is the law of our species as

violence is the law of brutes”268

. It is the universal. Common moral core of

identity of all human beings that is at the back of application of ahimsa tattva.

“It comes upto oneself; one has not to go out in search of it”. Ends must be

truthful and means non-violent. It is not inflicting suffering on the opponent but

on one’s own self269

.

Ahimsa, thus is a sort of moral conviction, another name for ‘Love -

force’. It is the firm basis of Satyagraha, which has already said, means

‘insistence on truth or making effort’ for realizing it’. Gandhiji is never tired of

saying that the goal of non-violence is truth and it itself is the emphatic means.

In the opinion of Gandhiji, means and ends are correlated and must be

compatible. There is no wall of separation between means and ends. He is not

268

M.K. Gandhi: Young India 11-8-1920 269

M.K. Gandhi: Speeches, P.501

204

in favour of the creed; ‘the end justifies the means’. He says: ‘take care of the

means and the end will take care of itself”. The bad means corrupt the end.

Gandhiji has been criticized in the harshest terms not infrequently and

sometimes not without justification. The criticism goes like this. In the

advocacy of ahimsa, Gandhiji deliberately contained and diverted the

revolutionary urge and ardor of human beings. Gandhiji was exceedingly

shrewd in not hurting the interests of the imperialists, land-owning Zamindars

and capitalists, with whom he was very close.

Again, there is a charge against Gandhiji that he was an extremist. He

repressed the flesh consciously, rejected all the color and warmth of life and

hastened the dissolution of the body.270

Furthermore, there are grace doubts expressed by critics, regarding the

probabilities of experimentation in non-violence. For example practical doubts

could be raised about the possibility of ‘trusteeship’. The human society lacks

the necessary moral strength to successfully use the non-violent means. In other

words, is not Gandhiji’s non-violent approach Utopian? Is it not a paradox in

this scientific and computer age?

And correctly to my mind certainly not Gandhiji’s firm belief in the

ultimate victory of spirit over matter sparks hope and life to humanity. If we

have, as Gandhiji did, a deep sense of faith in man’s moral nature and its

universal applicant, the criticism may be straight away rejected. Certainly

Gandhiji’s non-violent approach to society is not Utopian. Non-violence is the

best medicine in an atmosphere of greed for more material affluence and

comfort. Gandhiji has said that his task is to make the impossible, possible.

Practice of ahimsa leads one to colossal change of the animal nature in man and

shift in man’s scale of values priorities.

How to change the heart? Through physical torture and bloodshed?

Through coercion and temptations? No coercions crack it; temptations trap.

270

Rene fullop Miller: “Gandhi, the Holy Man. P.157

205

Then the question may be repeated. How to change the heart? Gandhiji says by

stimulation the strength of the consciences, by awakening the love-force and

altruistic aspect of the inner self and moral force, in other words, though

Satyagraha, which is based on Truth, non-violence and self-sacrifice.

Gandhiji’s aim, as already said, was to establish ‘Sarvodaya’ order of society,

where in, there is provision for the progress and prosperity of each and

everyone, without distinction.

The above criticisms, it may be said, appear to be suggestive but not

logical. I think that their criticisms are made only to bringout the deeper

implications of the thought of Gandhiji, without affecting the soundness of the

practical and dynamic legacy that Gandhiji has bequeathed to us. His life was a

volume of revolutionary experimentati8ons, a long and adorns course of moral

and spiritual heights. He is a modern replica of Truth and non-violence,

knowledge and action. He advocated a joint plan of action which leads one to

material prosperity, spiritual virtue and solace. His is a life-long life-giving

message of political independence, social justice and economic prosperity.

Hence Ahimsa and Satya are not to be dismissed as traditional battle-

cries and watch words. It would seem a churlish proposal that those who

ardently advocated and lived them should be called upon to employ them no

more! There are not inimical to definite-ness of application. They have been

found attractive within the universe. The youths of the present day should not

be weary of them. Let them realize that violence is like a snake, which in

Indian imagery swallows its tail and tries toswallow itself. The practice of Non-

violence should help the present youth always and specially during the trying

period of uphill toil. Non-violence consists in returning love for the,

overcoming vice by virtue. It entails universal love and self-control. Non-

violence should then be the philosophy and ethics in life. By pursuing it,

human beings would not only attain individual salvation but also of the entire

mankind. How much more would today’s youth gain, if they lost their rank

materialism to gain spiritual freedom the unity of man with man and the rest o

206

existence through love of god. Religion is also of great help in this. Prophets

and seers have preached religions basing on the fatherhood of God and the

brotherhood of man. Gandhiji says that equal respect should be shown to all

religions. He advocated the equality and harmony of all religions

(SarvadharmaSamanatva and Sarva Dharma Samanyava). Every religion must

be looked upon with utmost sympathy. Different religions are but various ways

and means of self-realization and universal brotherhood which invariably

advocate ahimsa.

Violence is the soul-killing art of falsehood and duplicity. The

philosophy behind Gandhiji’s exposition of non-violence is the grand idea of

the unity of mankind, that mankind as a whole is one. One cannot injure ore

deceive the other, the moment he realizes the Universal soul or humanity

residing I the soul of everybody. Violent acts presuppose ignorance, hatred,

passions and greedy. If one lulls to sleep in them a chain of similar reactions

start. Hence the present youth should regard non-violence as the all-too-human

temptation rather than shrugging it of under the pretext of moral weakness. In

the words of Romain Rolland, the Frency Savant “Either Gandhi’s spirit will

triumph or it will manifest itself again, as were manifested centuries before the

Messiah and Buddha”.

The modern world is equipped with the destructive weapons like

hydrogen bombs. Within a fraction of a second, they would reduce the whole

world into ashes. It is the firm conviction of Gandhiji that nothing permanent

can be built on violence and that, truth and non-violence shall never fail. The

youth should note that Gandhian ideals are most relevant for now when the

whole humanity is drifting towards its own annihilation. Gandhian relevance

consists not in keeping his voluminous utterances in safe cupboards of the

Universities and other institutions of higher learning, but in practicing and

propagating them so as to save humanity from imminent disaster.

Politics is the mighty instrument of serving people. Gandhiji emphasizes

on the sublimation of politics. He does agree with the statement that everything

207

is fair in politics. He would rather say that politics should be inextricably bound

up with truth and non-violence. Politics should be free from immorality and

vices. The youth should translate Gandhian thought into practice. Only then

everyone could be happy. Thus the whole world is sore needed of Gandhian

message of non-violence. It is the duty of every youth however humbly to help

its spread.

Let us consider this point a bit more. The need of Gandhiji’s ideal of

Truth and non-violence for today’s youth is very much greater. Any kind of

threat or force to others is violence. If a man feels hurt because something has

been done to him, he must realize that others too would feel the same way, if it

is done to them. Anything which we feel would hurt us is equally likely to hurt

others as well and we should not therefore do it. That is non-violence. Practice

of truth becomes impossible if non-violence is not observed. Thus truth and

non-violence are the cardinal principles oflife. They should be made evident

not only in words but in our action. They are the practical lessons to the whole

mankind. But man should have freedom to observe truth and non-violence. He

cannot do so, if he is under any duress. Man cannot be free as long as he does

not give freedom to others. Again man must necessarily out down his wants,

because if physical needs are multiplied then the bonds of compulsion also

increase. Thus non-acquisition is inevitable for the observance of truth.

Anything won by giving up truth and non-violence according to Gandhiji, is no

worth living. Truth and non-violence according to Gandhiji is not worth living.

Truth and non-violence should be observed on all occasions and at all times.

Today’s youth should search their hearts and ask for themselves – Do

we really love others? Are we actually motivated by selfish ends or do we have

country’s good at heart? Are we allowing others to follow their own religions?

They should see that nothing in them is secretly working against the ideals of

Gandhiji.

The modern world has found that Gandhiji’s lesson of Non-violence,

which many had not understood at first, proved to be very valuable in

208

experience. In the words of Dr.BabuRajendra Prasad, the first president of

India “We are giving up self-restraint and discipline, which are the very

essence of Gandhiji’s philosophy. We are chasing the shadow for the

substance. Yet I am unshakably of the opinion that the harsh realities of life

will compel us to go back to Gandhiji’s ways”.271

To conclude, it may be said that Gandhiji’s message of non-violence is

an attempt to re-establish society which is jerking and standing on the verge of

total extinction with the advancement of modern science and technology. It is a

sure and steady course for the development of mankind. It breeds mutual

cooperation, love and sympathy. It is opposed to bloodshed and destruction.

Violence and terror find no place in his remodeling of society.

Harmony is pre-condition for peace and peace opens the door to joy.

When harmony is lost, the result is stress and anxiety, pain and sorrow. Much

of the turmoil and suffering in our world and has been, due to one kind of

disharmony. In accordance with this study all values are important but it should

be amply clear that harmony as a value stands distinct from all the rest at this

juncture of history; because the very existence of humankind is threatened by

forces of disharmony.

We must pay attention that harmony does not imply absence of

diversity. The word “Harmony” implies concordance, agreeability and a

pleasing blend of plurality. In an orchestra, different musical instruments are

used yet a happy bled of the tunes and tones of all create a concordant tune.

Similarity, people may live in different parts of the globe, have different colors

of their skin and different facial features, different languages and different

religious beliefs, yet they can live with a spirit of amity and in a state of

harmony. So according to this study, harmony in human relations, in the

present day world is possible to a great extent, if the basic components of

harmony namely goodwill, proper communication, spirit of co-existence and

271

Rajendra Prasad: At the feet of Mahatma Gandhi – Introduction.

209

tolerance are there. But we live in an amazing and dangerous world. It is tragic

that at a time when religious traditions are becoming more powerful they have

become major contributors to division, hate and even violence. Too many

people of faith are intolerant and continue to teach hate. Various factors divide

mankind such as race, ethnicity, color, language, nationality, ideology and

religion. Among these religion is most emotive. Swami Vivekananda has said:

“of all the forces that have worked and are still worki ng to mould the destinies

of the human race none. Certainly is more potent than that the manifestation

which we call religion. 272

Scholar propound that religion is responsible for

making man a civilized being, spiritual growth and for taking mankind near to

god. But it is a sad fact that more people have been killed in religious conflicts

and battles than in wars for conquest of territory unfortunately, religions of the

world have contributed to the loss the social harmony, often because there are

simply so many of them and they seem at variance with one another. The

distrust and conflict between religions is sad and strange. Considering the fact

that a religions deal with the same basic human problems, we would expect the

world’s religions to be in the forefront of promoting harmony-not only among

themselves but also at every level of society.

According to this study we can consider the problem from two angles;

first is the very concept of religion. If we look at the many ways ‘Religion’ is

defined, we find that the term covers so wide an area that virtually anything can

be called a “religion”. There are also varying ideas of what it means to be

religious.

Second is the multiplicity or plurality of the manifestations of religious

ideas and feelings. In other words, expressions of religious feelings in practical

life are not the monolithic. In our daily life these religious ideas are expressed

within a very vast spectrum and they change from time to time, from place to

place and even from person to person.

272

Swami Vivekananda, “Complete works of Swami Vivekananda, volume 2, Chapter 1, The Necessity of Religion (1988).

210

Consequently, today we have not only one kind of religious doctctrine,

ritual and experience but almost every group has its own faith and rituals. That

is why most of us, as religious beings in the contemporary world, claim to be a

Hindu, a Muslim, a Christian or Buddhist, much before accepting ourselves as

a religious person. In this study it was found that this diversity of religions is

accepted as fundamental by Mahatma Gandhi as the will of God. He said “It is

my conviction that all the great faiths of the world are true are God-ordained

and that they serve the purpose of God and of those who have been brought up

in those surroundings and those faiths. I do not believe that the time will ever

come when we shall be able to say there is only one religion in the world.273

Gandhi believed in judging people of other faiths from their stand point

rather than his own. He welcomed contact of Hinduism with other religions. He

believed a respectful study of other’s religion was a sacred duty and it did not

reduce reverence for one’s own. He said: “It has been my experience that I am

always true from my point of view but I am often wrong from the point of view

of my honest critics. I know that we are both right from our respective points of

view and this knowledge saves me from attributing motives to my opponents or

critics.274

Gandhiji of course was born a Hindu but his interpretation of Hinduism

was his own. While keeping firm roots in ancient Hinduism, he welcomed

contact with other religions. In this he had no doubt that he would not do any

injustice to Hinduism or depart from its essential teachings, for his belief

remained that Hinduism could assimilate and synthesize whatever new

elements it came up against. “I prefer to retain the label of my forefathers so

long as it does not cramp my growth and does not debar me from assimilating

all that is good anywhere else”275

therefore he emphasized that “if we are to

respect other’s religion as we would have them to respect our own, a friendly

study of the world’s religions is a sacred duty. My respectful study of other’s

273

Tendulkar, D.G (1952). “Mahatma, l ife of Mohandas KaramchandGhandi, P.300 274

Gandhi M (1926), Young India 21-01-1926 275

Gandhi M (1926), Young India, 02/09/1926

211

religion has not abated my reverence for or my faith in the Hindu scriptures.

They have broadened my view of life.276

Gandhiji was looking out for those

universal principles which transcended religion as a dogma. He expected

religion to take account of practical life, he wanted it to appeal to reason and

not be in conflict with morality. He believed it was his right and duty to point

out the defecates of his own religion but to desist from doing so with other’s

faith.

He believed all great religions were fundamentally equal and that there

should be innate respect for them, not just mutual tolerance. “Religions are

different roads converging to the same point. What does it matter that we take

different roads, so long as we reach the same goal? In reality, there are as many

religions as there are individuals.”277

“I believe in the fundamental truth of all

great religions of the world. I believe that they are all God-given and I believe

that they were necessary for the people to whom those religions were

revealed”278

The finding of this study revealed that the basic stand of Gandhi in his

thought and action is religion and morality. Religion in the life of Gandhi is not

a creed, but a force which harmonises human beings with truth and unites men

with each other, towards a better life.

In view of the above it can be claimed that not only there is no need to

be afraid of religious diversity but also according to this study diversity is the

source of our survival; we have to encourage it. At the same time, we are aware

that religious diversity is one of the main causes of contemporary social and

political conflict. Followers of different religions have fought against one

another for centuries. Today also they continue to fight and kill one another, in

many cases unfortunately in the name of religion. But we must aware that the

problem is not merely related to the nature of diversity itself. Instead,

276

Ibid 277

Nirmal Kumar Bose, 1948, selections from Gandhi p.224. 278

Gandhi M.K (1934), Harijan, 16/02/1934

212

everything depends upon the manner in which we look at diversity as creative

power or a destructive force. In other words, whether “unity in diversity” is

achieved or the unity of a society is extinguished by religious difference,

mostly depends upon how different religious groups perceive one another:

whether as enemies or as friends. Therefore, the question of what has to be our

behavior towards others in order to achieve religious harmony becomes more

important than the existence of diversity of religions itself.

The main objective of this study is religious harmony approach to solve

the problem of religious diversity from Gandhi’s p-respective according to this

study among different approached to solve the problem of religious diversity

“Harmonious Approach” has the unique advantage of fulfilling the aspirations

of all concerned without destroying anyone’s innate faith. The harmonious

approach respects religious diversity. It appreciates the special identity of every

religion and finds a way through which all religions can join hands to celebrate

the diversity while, simultaneously, recognizing they unity that brings them

together. The harmonious approach thus has the potential to produce not only

collective peace but also individual growth and maturity. Therefore in this

study also emphasized that world’s religions are not contradictory o r

antagonistic to one another but complementary no one need change one’s

religion for another or persuade other to change their religion for one’s own.

Every religion is equally true and authentic.

Gandhiji crystallized this view on religion by saying. “After long study

and experience, I have come to conclusion that:

1. All religions are true

2. All religions have some errors in them

3. All religion are almost as dear to me as my own Hinduism, in as much s

all human beings should be as dear to me as one’s own close relatives

213

my own veneration for other faiths is the same as that for my own faith;

therefore no thought of conversion is possible”.279

In this study, it was also observed that all religions are equally true and

authentic does not, of course, mean that “all religions are the same” or that

“differences are merely superficial”. Every religion has bent, a characteristic

feature, a unique trait. At the same time, saying that every religion has its own

uniqueness does not mean that religions have nothing to share with one

another. There are a great many things to share and learn, and if we really put

our minds to this, we shall find that the religions of the world have a lot more

in common that we suspect.

In spite of the diversity and the differences no one can deny that

religions du share certain common characteristics such as concern for the

existential problems of humanity, transgender, ultimacy, holiness, fellowship

and the symbolic expression of inner experience. The harmonious approach

consists in recognizing this common ground and enriching our own spiritual

life by absorbing the best elements of other religions while remaining steadfast

in our own.

According to this study Gandhiji was not only good exemplar of

religious harmony for us, but also has done a great service by accepting

different religions as different paths leading to the same goal. I believe that he

also helped people of different religions to understand their respective holy

texts much more clearly than before atleast with regard to diversity. People

belonging to different religions would go to him for his advice and blessings on

different matters.

According to Gandhi’s view the world does not need a new religion.

What it does need are the people who, discovering the eternal and universal

truths in their own religion re bold enough to live in accordance with those

truths. When it is done, the dry outer forms of religions, which divide the entire

279

Nirmal Kumar bose (1948). Selection from Gandhi P.226-27

214

human race into several groups, will crumble before the radiance and power of

mighty human spirit.

What we need today is a conscious effort to see the thread connecting all

religions, forming a beautiful garland adorning the Supreme Being, who is

neither a Christian nor a Jew, nor a Muslim, nor a Buddhist nor a Hindu, nor

belonging to any religion whatsoever. All belong to him, but he transcends all.

Gandhi’s view on religion as a way of life teaches us that man’s goal is

not only to lead a religious life but the eternal truth which is beyond all the

religions. The different religions are different means. One must not fight in the

name of religions. One must live an honest, truthful life to know the truth.

According to him “the golden way is to be friends with the world and to regard

the whole human family s one. He who distinguishes between the votaries of

one’s own religion and those of another mis-educates the members of his own

and opens the way for discard and irreligion”280

280

Payrelal, (1956) Mahatma Gandhi, the last phase – P.359 (In conversation, 06/may/1946.