essay on gandhi's ahimsa philosophy

Discuss and examine Gandhi’s idea of ahimsa

Gandhi’s idea of ahimsa: a comprehensive examination.

Ahimsa , often translated as nonviolence , is a central concept in Mahatma Gandhi’s philosophy. It is not merely a political or social strategy but a profound ethical principle that shapes Gandhi’s approach to life, politics, and spirituality. This essay explores Gandhi’s idea of Ahimsa by examining its theoretical foundations, practical applications, and contemporary relevance.

1. Theoretical Foundations of Ahimsa in Gandhian Philosophy

1.1. Definition and Conceptualization of Ahimsa

In Gandhian philosophy, Ahimsa refers to the practice of nonviolence in thought, speech, and action. It extends beyond the absence of physical violence to include the promotion of love, compassion, and truth.

• Definition:
• Ahimsa: Nonviolence or the principle of not causing harm to any living being, including oneself.
• Holistic Approach: Ahimsa encompasses physical, emotional, and spiritual dimensions of nonviolence.

Gandhi’s Principle:

Gandhi considered Ahimsa as the highest moral virtue and a foundation for individual and collective life.

Supporting Texts:

• Gandhi’s Hind Swaraj .
• Articulates Ahimsa as a guiding principle for social and political action.

Ahimsa Concept Table:

Gandhi’s View on Ahimsa:

Gandhi emphasized that Ahimsa is not just the avoidance of physical violence but a comprehensive ethical stance:

“ Ahimsa is the highest ideal. It is the goal of life, not merely a tactic to be used. ” – Gandhi

Diagram of Ahimsa Principles:

1.2. Ahimsa and Truth (Satya)

For Gandhi, Ahimsa is intimately connected with Satya (truth). He believed that nonviolence and truth are two sides of the same coin.

• Truth and Nonviolence: To live a truthful life, one must practice nonviolence, as truth requires sincerity and integrity in thought and action.
• Satyagraha: Gandhi’s concept of nonviolent resistance rooted in the pursuit of truth.
• Gandhi’s The Story of My Experiments with Truth .
• Discusses his personal experiences with Ahimsa and Satya.

Truth and Ahimsa Table:

Gandhi’s View on Ahimsa and Satya:

Gandhi’s belief in the interconnection of Ahimsa and Satya is reflected in his statements:

“ Ahimsa is the means, and Truth is the end. ” – Gandhi

Diagram of Ahimsa and Satya:

2. Practical Applications of Ahimsa

2.1. The Satyagraha Movement

Satyagraha , meaning “soul-force” or “truth-force,” is Gandhi’s method of nonviolent resistance.

• Satyagraha: A form of nonviolent protest that seeks to persuade the opponent through moral force rather than coercion.
• Gandhi’s Satyagraha in South Africa .
• Chronicles Gandhi’s application of Satyagraha in his early activism.

Satyagraha Movement Table:

Diagram of Satyagraha Methods:

2.2. Gandhi’s Personal Practice of Ahimsa

Gandhi’s personal life was a testament to his commitment to Ahimsa.

• Personal Practices:
• Simplicity: Leading a life of simplicity and self-discipline.
• Diet: Following a vegetarian diet as an expression of nonviolence.
• Gandhi’s My Experiments with Truth .
• Details his personal experiments with Ahimsa in daily life.

Personal Practices Table:

Diagram of Gandhi’s Personal Practices:

3. Criticisms and Debates on Ahimsa

3.1. Criticism of Ahimsa as a Political Strategy

Some critics argue that Ahimsa may be impractical or insufficient for achieving political goals.

• Criticism: Nonviolence may be seen as inadequate for addressing severe oppression or achieving significant political change.
• Alternative Views: Some advocate for more forceful or pragmatic approaches in political struggles.
• Chakraborty, Dipak. The Philosophy of Gandhi: A Critical Study .
• Examines the limitations and challenges of Gandhi’s principles.

Criticism Table:

3.2. The Limits of Ahimsa in Addressing Systemic Injustice

Critics argue that Ahimsa might not fully address systemic injustices and large-scale socio-political issues.

• Criticism: Ahimsa might not adequately confront or resolve deep-rooted systemic issues.
• Alternative Views: Some believe that comprehensive reforms and active resistance are needed for meaningful change.
• Sen, Amartya. The Argumentative Indian .
• Discusses broader perspectives on justice and reform.

4. Ahimsa in the Contemporary Context

4.1. Relevance to Modern Movements

Gandhi’s concept of Ahimsa continues to inspire contemporary social justice and peace movements.

• Modern Movements: Ahimsa’s principles influence global peace initiatives and nonviolent resistance efforts.
• Ethical Leadership: Gandhi’s teachings offer insights into ethical leadership and conflict resolution.
• Kumar, Pradeep. Gandhi’s Vision of Peace and Justice .
• Explores how Gandhi’s principles apply to current global issues.

Contemporary Relevance Table:

Diagram of Modern Applications of Ahimsa:

5. Conclusion

Gandhi’s idea of Ahimsa is a rich and multifaceted concept that extends beyond mere nonviolence. It encompasses a holistic approach to living a life of truth, compassion, and moral integrity. Gandhi’s practice of Ahimsa through movements like Satyagraha and his personal lifestyle choices exemplify his commitment to this principle. While Ahimsa faces criticisms regarding

Gandhi’s Vision: The Goals Behind Non-Violence and Truthful Resistance

Gandhi’s vision of non-violence and truthful resistance goes beyond just moral principles; it is a revolutionary way of engaging with the world to bring about meaningful social and political change. For Mahatma Gandhi, Ahimsa (non-violence) and Satyagraha (truthful resistance) were not just tactics for political struggle; they were intertwined concepts meant to awaken the inherent goodness within humans, foster love, and create a society based on justice, equality, and peace. Gandhi’s commitment to these values formed the cornerstone of his philosophy, shaping India’s fight for independence and influencing global movements for civil rights. But what exactly were the goals behind these two powerful concepts? Why did Gandhi believe that non-violence and truth were essential for a just society? In this post, we’ll explore the deeper significance of Ahimsa and Satyagraha and how they serve as tools for both personal transformation and social change.

Table of Contents

• Understanding Ahimsa and Satyagraha: The Core of Gandhi’s Philosophy
• Ahimsa: Non-Violence as the Highest Duty
• Satyagraha: Truthful Resistance
• The Goals Behind Ahimsa and Satyagraha
• 1. Awakening the Inherent Goodness in Humans
• 2. Fostering Love and Compassion
• 3. Resisting Injustice Without Harboring Ill Will
• 4. Promoting Justice, Equality, and Peace

Understanding Ahimsa and Satyagraha: The Core of Gandhi’s Philosophy 🔗

Before diving into their goals, it’s important to first understand what Ahimsa and Satyagraha mean in the context of Gandhi’s thought. These concepts are not just theoretical ideals but practical principles that Gandhi applied in his own life and political campaigns. Gandhi adopted them as both personal disciplines and public strategies for achieving a just and harmonious society.

Ahimsa: Non-Violence as the Highest Duty 🔗

Ahimsa, often translated as “non-violence,” is the principle of avoiding harm to others—whether in thoughts, words, or actions. However, for Gandhi, Ahimsa was more than just a passive absence of violence. It was an active force for good, based on love, compassion, and respect for all living beings. Gandhi believed that violence—whether physical, emotional, or mental—was destructive not only to the victim but also to the perpetrator. This is because it perpetuates a cycle of hatred and animosity, ultimately harming the individual who resorts to it.

Gandhi argued that true non-violence required deep inner strength and self-control, not mere weakness or passivity. It involved recognizing the humanity in others, even those who might oppress or harm you. This was especially important in the context of colonial India, where the British Empire’s rule was characterized by exploitation, violence, and injustice. For Gandhi, Ahimsa meant resisting these injustices not with anger or hatred but with love and compassion.

Satyagraha: Truthful Resistance 🔗

Satyagraha, literally “truth force,” is a form of non-violent resistance in which individuals refuse to comply with unjust laws or actions. For Gandhi, the truth was not just an abstract concept but a powerful, living force. Satyagraha was an expression of this truth, where one stood firm against oppression, not with physical violence but with the force of moral integrity and courage. It was rooted in the belief that truth would eventually triumph over falsehood, and non-violent action was the means through which this could be achieved.

Unlike passive resistance, which may involve submission or withdrawal, Satyagraha was an active form of protest. It required individuals to confront injustice head-on, without fear, and without resorting to harm. Gandhi’s Satyagraha campaigns during the Indian independence movement—such as the Salt March and Quit India Movement—were emblematic of this approach, where millions of Indians, led by Gandhi, chose to break colonial laws peacefully to assert their rightful freedom.

The Goals Behind Ahimsa and Satyagraha 🔗

The ultimate aim of Ahimsa and Satyagraha was not just the achievement of political goals but the transformation of society itself. Gandhi envisioned a world where individuals lived in harmony with one another, where justice and equality prevailed, and where the welfare of all—especially the most marginalized—was central to political action. So, how exactly do Ahimsa and Satyagraha contribute to these lofty goals? Let’s explore their key objectives.

1. Awakening the Inherent Goodness in Humans 🔗

One of the primary goals of both Ahimsa and Satyagraha was to awaken the inherent goodness within individuals. Gandhi firmly believed that every human being had an innate capacity for compassion, truth, and non-violence. In his view, the true nature of humans was not aggressive or cruel, but rather loving and kind. However, this goodness was often obscured by societal conditioning, hatred, and greed.

By advocating for non-violent resistance and truth-seeking, Gandhi sought to strip away these negative influences and reconnect people to their core moral values. He believed that through Satyagraha, individuals could experience a moral awakening that would enable them to act in ways that were not only beneficial for themselves but also for society as a whole. In a world where greed, power, and hatred often drive human actions, Gandhi’s emphasis on Ahimsa and Satyagraha aimed to show that true strength lies in restraint, compassion, and adherence to truth.

2. Fostering Love and Compassion 🔗

Another central goal of Ahimsa and Satyagraha was to foster love and compassion, both on a personal and societal level. Gandhi viewed love as the highest form of human expression. It transcended personal affection and was directed toward all beings, including one’s enemies. In the context of political resistance, Gandhi argued that non-violence was the most powerful form of love. By resisting injustice without harboring hatred or animosity, the resister could disrupt the cycle of violence and revenge and create space for reconciliation and healing.

In his campaigns, Gandhi often emphasized that those who opposed him were not his enemies. The true enemy, he believed, was the unjust system of colonial rule that dehumanized both the oppressed and the oppressor. Through Satyagraha, he sought to break this cycle of dehumanization by creating a movement rooted in love, where the goal was not to defeat or humiliate the British, but to challenge their unjust authority with a higher moral force.

3. Resisting Injustice Without Harboring Ill Will 🔗

One of the most revolutionary aspects of Gandhi’s philosophy was his insistence that one could resist injustice without harboring ill will or seeking revenge. This is where Ahimsa and Satyagraha differ from more traditional forms of resistance. In most struggles, resistance is motivated by a desire for vengeance or to inflict harm on the oppressor. Gandhi rejected this idea. For him, non-violent resistance was a form of protest that sought to transform both the individual and society, not through violence but through a commitment to truth and non-violence.

In his famous Salt March, for example, Gandhi led a massive protest against the British monopoly on salt production, not with weapons or violent tactics, but with peaceful defiance. The goal was not to destroy the British presence in India through force but to highlight the moral injustice of their rule. The principle of not harboring ill will is what made Satyagraha so powerful: it sought to expose the evil of injustice without perpetuating the cycle of violence that such injustice often breeds.

4. Promoting Justice, Equality, and Peace 🔗

The ultimate aim of Gandhi’s principles was to create a society grounded in justice, equality, and peace. Ahimsa and Satyagraha were not just about individual behavior but were aimed at transforming society at large. Gandhi envisioned a society where people treated each other with respect and dignity, where power was not concentrated in the hands of a few, and where the rule of law was aligned with moral principles rather than the interests of the elite.

In Gandhi’s vision, non-violent resistance could be a powerful tool for creating social and political change. Whether it was fighting for the rights of the untouchables (Harijans), opposing British colonial rule, or advocating for rural self-sufficiency, Gandhi’s methods were always grounded in the belief that a just society could only emerge from moral action and collective commitment to truth and non-violence. Through Satyagraha, Gandhi sought not only to challenge injustice but to build a world where justice, equality, and peace were the foundations of social life.

Conclusion 🔗

Gandhi’s philosophy of Ahimsa and Satyagraha is far more than a set of political tactics; it is a profound vision for a just, compassionate, and peaceful society. By advocating for non-violence and truthful resistance, Gandhi aimed to awaken the goodness in humans, foster love and compassion, resist injustice without hatred, and create a world based on justice and equality. In today’s world, where conflicts and injustices continue to prevail, Gandhi’s principles of Ahimsa and Satyagraha offer timeless lessons for individuals and societies striving for a better future.

What do you think? How can the principles of Ahimsa and Satyagraha be applied to modern-day struggles for justice and equality? Can non-violence truly overcome the challenges of a divided world?

How useful was this post?

Click on a star to rate it!

Average rating / 5. Vote count:

No votes so far! Be the first to rate this post.

We are sorry that this post was not useful for you!

Let us improve this post!

Tell us how we can improve this post?

Leave a Reply Cancel reply

Your email address will not be published. Required fields are marked *

Save my name, email, and website in this browser for the next time I comment.

Gandhian Philosophy

1 Context and Emergence of Gandhian Philosophy

• Gandhi in the Indian Political Arena
• Emergence as an All India Leader

2 Gandhi’s Metaphysical World-View

• Gandhi’s Notion of Truth
• Concept of God
• Critical View

3 Gandhian Understanding of Man

• Human Nature
• Philosophy of Man
• Implications

4 Ethical Teachings of Gandhi

• Non-Violence
• Non-stealing
• Non-possessiveness
• Life Moral Teachings

5 Gandhian Concept of God

• Gandhian Concept of God
• Influences that Shaped Gandhi’s Idea of God
• Gandhi’s Theism
• God as Truth and Truth as God
• Proofs for the Existence of God
• God and Evil
• The Way to God

6 Religious Experience and Ashram Life

• Gandhi’s Religious Experience in its Preparatory Phase
• Religious Experience in its Maturity
• The Ashram Life: A Historical Overview
• Ashram Life in the Rules

7 Religious Tolerance and Religious Harmony

• Religions in India
• Religious Tolerance in India: A Historical Overview
• Religious Harmony

8 Ahimsa and Satyagraha

• The Meaning of Ahimsa and Satyagraha
• The Dynamic Meaning of Ahimsa and Satyagraha
• The Goal of Ahimsa and Satyagraha
• The Socio-political Significance of Ahimsa and Satyagraha
• The Principles of Satyagraha Technique
• The Application of Satyagraha Technique
• Criticism on Gandhian Concept of Ahimsa and Satyagraha

9 Swaraj and Swadeshi

• Basic Notions
• Hind Swaraj
• Swaraj and Swadeshi: Village as a Republic
• Education and Upliftment of All
• Swaraj in Swadeshi: in Gandhi’s Own Words

10 Sarvodaya

• The Meaning of Sarvodaya
• The Philosophical Foundations of Sarvodaya
• The Goals of Sarvodaya
• The Main Features of Sarvodaya
• Socio-political Philosophy of Sarvodaya
• Political Implications of Sarvodaya
• Socialism, Communism, and Sarvodaya
• Drawbacks of Gandhian Sarvodaya

11 Caste and Social Order

• Caste System in India
• Varna System
• Gandhian Social Thought
• Gandhi’s Concept of Varna System
• Gandhi’s Views on Caste System and Untouchability

12 Relevance of Non-violence

• Concept of Non-violence
• Non-violence and Satyagraha
• Limitations

13 Holistic Vision of Life

• Interpretation of Purusharthas
• Morality and Religion
• The Political and the Spiritual
• Critique of Civilization

14 Social Egalitarianism and Gandhi

• Gandhi and the problem of Untouchability
• Empowerment of Women
• Secularism and Religion

15 Towards Peace and Harmony

• Gandhi and World Peace
• Tolerance in Gandhism
• Peace Education

Share on Mastodon

ARTICLES : Peace, Nonviolence, Conflict Resolution

Read articles written by very well-known personalities and eminent authors about their views on gandhi, gandhi's works, gandhian philosophy of peace, nonviolence and conflict resolution..

• Articles on Gandhi
• TABLE OF CONTENTS
• Peace, Nonviolence, Conflict Resolution : Ahimsa: Its Theory and Practice in Gandhism

Peace, Nonviolence, Conflict Resolution

• Nonviolence and Multilateral Diplomacy

Ahimsa: Its Theory and Practice in Gandhism

• Non-violent Resistance and Satyagraha as Alternatives to War - The Nazi Case
• Thanatos, Terror and Tolerance: An Analysis of Terror Management Theory and a Possible Contribution by Gandhi
• Yoga as a Tool in Peace Education
• Forgiveness and Conflict Resolution
• Gandhi's Philosophy of Nonviolence
• Global Nonviolence Network
• Violence And Its Dimensions
• Youth, Nonviolence And Gandhi
• Nonviolent Action: Some Dilemmas
• The Meaning of Nonviolence
• India And The Anglo-Boer War
• Gandhi's Vision of Peace
• Gandhi's Greatest Weapon
• Conflict Resolution: The Gandhian Approach
• Kingian Nonviolence : A Practical Application in Policing
• Pilgrimage To Nonviolence
• Peace Paradigms: Five Approaches To Peace
• Interpersonal Conflict
• Moral Equivalent of War As A Conflict Resolution
• Conflict, Violence And Education
• The Emerging Role of NGOs in Conflict Resolution
• Role of Academics in Conflict Resolution
• The Role of Civil Society in Conflict Resolution
• Martin Luther King's Nonviolent Struggle And Its Relevance To Asia
• Terrorism: Counter Violence is Not the Answer
• Gandhi's Vision and Technique of Conflict Resolution
• Three Case Studies of Nonviolence
• How Nonviolence Works
• The Courage of Nonviolence
• Conflict Resolution and Peace Possibilities in the Gandhian Perspective
• An Approach To Conflict Resolution
• Non-violence: Neither A Beginning Nor An End
• Peacemaking According To Rev. Dr.Martin Luther King Jr.
• The Truth About Truth Force
• The Development of A Culture of Peace Through Elementary Schools in Canada
• Gandhi, Christianity And Ahimsa
• Issues In Culture of Peace And Non-violence
• Solution of Violence Through Love
• Developing A Culture of Peace And Non-Violence Through Education
• Nonviolence And Western Sociological And Political Thought
• Gandhi After 9/11: Terrorism, Violence And The Other
• Conflict Resolution & Peace: A Gandhian Perspective
• A Gandhian Approach To International Security
• Address To the Nation: Mahatma Gandhi Writes on 26 January 2009
• Truth & Non-violence: Gandhiji's Tenets for Passive Resistance
• The Experiments of Gandhi: Nonviolence in the Nuclear Age
• Terrorism And Gandhian Non-violence
• Reborn in Riyadh
• Satyagraha As A Peaceful Method of Conflict Resolution
• Non-violence : A Force for Radical Change
• Peace Approach : From Gandhi to Galtung and Beyond
• Gandhian Approach to Peace and Non-violence
• Locating Education for Peace in Gandhian Thought

Further Reading

(Complete Book available online)

• Conflict Resolution And Gandhian Ethics - By Thomas Weber
• A Contemporary Interpretation of Ahimsa
• The Tradition of Nonviolence and its Underlying Forces
• A Study of the Meanings of Nonviolence
• Notes on the Theory of Nonviolence
• Nonviolence as a Positive Concept
• Experimentation in Nonviolence: The Next Phase
• The Best Solver of Conflicts
• War and What Price Freedom
• A Coordinated Approach to Disarmament
• A Disarmament Adequate to Our Times
• The Impact of Gandhi on the U.S. Peace Movement
• The Grass-roots of World Peace
• Is There a Nonviolent Road to a Peaceful World?
• Nuclear Explosions and World Peace
• Aspects of Nonviolence in American Culture
• The Gandhian Way and Nuclear War
• A Nonviolent International Authority

Extrernal Links

• Gandhi, The Jews And Palestine A Collection of Articles, Speeches, Letters and Interviews Compiled by: E. S. Reddy

By Dr. Ram Ponnu *

"Nonviolence is an active force of the highest order. It is 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." - Mahatma Gandhi

Gandhism, an amalgam of Gandhi's views and practices, revolves around ahimsa , the non-violence. Gandhi had no weapon but nonviolence. (XXV-423) He successfully implemented the rule of non-violence in the struggle for independence. All his experiments in ahimsa had taught him that nonviolence in practice means common labour with the body. (T-5-225) To his mind, the most perfect demonstration of nonviolence was in Champaran. (T-5-191)

Concept of Ahimsa

Ahimsa is derived from the Sanskrit verb root san , which means to kill. The form hims means "desirous to kill"; the prefix a - is a negation. So a-himsa means literally "lacking any desire to kill". Literally translated, ahimsa means to be without harm; to be utterly harmless, not only to oneself and others, but to all living beings. But its implications are far wider; it is more than not doing violence, it is more than an attitude, it is a whole way of life. Itis the opposite of himsa , "violence" which is to hurt the vitalities ( prana s), through vibration due to the passions, which agitate mind, body, or speech.( Tattvarthadhigama Sutra vii:13) The concept of ahimsa extends to all living beings, and therefore, protection of environment, natural habitats and vegetarianism are its natural derivatives. Buddhism and Jainism impose total non-violence on their followers. In Hinduism, it means the principle of non-injury to living beings. Hindus, particularly in the southern parts of India, often abstain from eating meat in accordance with the belief in not harming animals. To one who reads the spirit of the Gita, it teaches the secret of nonviolence, the secret of realizing self though the physical body.MOG-16

Ahimsa in Jainism

The basic elements of Gandhi’s philosophy were rooted in the Indian religions of Jainism and Buddhism. Both of these religions advocate ahimsa , which is “absence of the desire to kill or harm” (Chapple 10). The Acaranga Sutra , a Jain text, describes the fundamental need for non-violence: “All beings are fond of life; they like pleasure and hate pain, shun destruction and like to live, they long to live. To all, life is dear” (Chapple 11). Mahavira threw new light on the perennial quest of the soul with the truth and discipline of ahimsa . He said: There is nothing so small and subtle as the atom nor any element as vast as space. Among the Jains, one of the greatest virtues was to show compassion and kindness to fellow living beings. The clear rule for Jain monks is that all possible care must be taken not to harm living things while walking, acting, speaking, begging, or performing excretory acts. To the Jains ahimsa is the supreme religion. According to the Jain tradition, ahimsa is a great vow of compassion in body, mind and spirit. Their scriptures state: Don’t injure, abuse, oppress, enslave, insult, torment, torture, or kill any creature or living being. The Jains believe that life (which equals soul) is sacred regardless of faith, caste, race, or even species. Harm done to other beings is considered harm to oneself since it attracts much karma . Any injury to the material or conscious vitalities caused by passionate activity of mind, body, or speech is certainly called violence; certainly the non-appearance of attachment and other passions is ahimsa. ( Purusharthasiddhi -upaya iv:43-4 ) The most forceful statement is found in the Jnanarnava : Violence alone is the gateway to the miserable state, it is also the ocean of sin; it is itself a terrible hell and is surely the densest darkness". "If a person is accustomed to committing injury, then all his virtues like selflessness, greatness, desirelessness, penance, liberality, or munificence are worthless. (8.19-20) In this strife torn world of hatred and hostilities, aggression and aggrandisement, and of unscrupulous and unbridled exploitation and consumerism, the Jain perspective finds the evil of violence writ large. Jainism has become synonymous with Ahimsa and Jain religion is considered as the religion of Ahimsa . (Acharya Mahapragya: ‘Non-Violence and its many Facets’) Ahimsa is the first of five precepts or ten precepts that the Buddha taught - "do not kill.” Jesus was the most active resister known perhaps to history. His was nonviolence par excellence. Ahimsa is certainly not cowardice; it is wisdom. And wisdom is the cumulative knowledge of the existing divine laws of reincarnation, karma , dharma , the all-pervasiveness and sacredness of things, blended together within the psyche or soul of the Hindu. Ramana Maharishi states: You do not like to suffer yourself. How can you inflict suffering on others? Every killing is a suicide. The eternal, blissful and natural state has been smothered by this life of ignorance. In this way the present life is due to the killing of the eternal, pristine Being. Is it not a case of suicide? Tolstoy was the greatest apostle of nonviolence that the present age has produced. (T-2-31)

Ahimsa in Gandhism

Gandhi learnt the lesson of nonviolence from his wife, when he tried to bend her to his will. Her determined resistance to his will, on the one hand, and her quiet submission to the suffering his stupidity involved, 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 nonviolence. Generally, ahimsa means non-violence. But to Gandhi, “it has much higher, infinitely higher meaning. It means that you may not offend anybody; you may not harbour uncharitable thought, even in connection with those who consider your enemies. To one who follows this doctrine, there are no enemies. A man who believes in the efficacy of this doctrine finds in the ultimate stage, when he is about to reach the goal, the whole world at his feet. If you express your love- ahimsa -in such a manner that it impresses itself indelibly upon your so called enemy, he must return that love. This doctrine tells us that we may guard the honour of those under our charge by delivering our own lives into the hands of the man who would commit the sacrilege. And that requires far greater courage than delivering of blows”. My nonviolence is made of stern stuff. It is firmer than the firmest metal known to the scientists. (T-5-169) Nonviolence, in its dynamic condition means conscious suffering. (T-2-5) If nonviolence is to be contagious and infectious, I must acquire greater control over my thoughts. (MM-277) A nonviolent action accompanied by nonviolence in thought and word should never produce enduring violent reaction upon the opponent.(T-5-130) A nonviolent warrior knows no leaving the battle. He rushes into the mouth of himsa , never even once harbouring an evil thought. (T-5-116) His nonviolence demands universal love, and we are not a small part of it. (T-5-295) and bids him dedicate himself to the service of minorities.(T-7-385) His nonviolence is not merely kindness to all the living creatures.(T-7-128) His love for nonviolence is superior to every other thing, mundane or super mundane.(MM-1180) His creed of nonviolence does not favour the punishment of thieves and dacoits and even murderers.(T-3-62) His faith in truth and nonviolence is ever growing, and as he is ever trying to follow them in his life.( T-4-154) His life is dedicated to the service of India through the religion of nonviolence which he believe to be the root of Hinduism. His mission is to convert every Indian, even Englishmen, and finally the world to nonviolence for regulating mutual relations, whether political, economic, social or religious.(T-5-221) His nonviolence does not admit of running away from danger and leaving the dear ones unprotected.(T-2-131) He says, nonviolence is a creed. I must act up to it, whether I am alone or have companions.(T-5-287) My creed of nonviolence is an extremely active force. (MM-143) As there is no place to ego and pride in Ahimsa-the non-violence, it is necessary for a person who claims to be non-violent that he follows it in his routines. In this context Mahatma Gandhi himself says: "If one has pride and egoism, he is not non-violent. Non-violence is impossible without humility."

Ahimsa and Truth

The only virtue Gandhi wants to claim is truth and nonviolence. (T-2-84) Truth and nonviolence are as old as the hills. (MM-25) Ahimsa and truth are so intertwined that it is practically impossible to disentangle and separate them. They are like the two sides of a coin, or rather a smooth unstamped metallic disc. Nevertheless ahimsa is the means; truth is the end. Truth is positive, nonviolence is negative.(MOG-14) Truth stands for the fact, nonviolence negatives the fact.(MOG-14) Truth is self-evident, nonviolence is its maturest fruit. It is contained in truth, but isn’t self-evident. (MOG-14) "This ahimsa is the basis of the search for truth. I am realising every day that the search is vain unless it is founded on ahimsa as the basis" The patriotic spirit demands loyal and strict adherence to nonviolence and truth.(T-2-92) Truth and nonviolence are perhaps the activist forces you have in the world.(T-3-145) For Gandhi, ahimsa was the noblest expression of truth. “With truth combined with ahimsa , “Gandhi writes, “you can bring the world to your feet.” He also said: Truth is my religion and ahimsa is the only way of its realisation. The realization of the truth which is the realization of the oneness with all that is created as an extension of oneself portrays ahimsa . Whereas ahimsa when adopted as means to realize the absolute truth becomes an effective spiritual practice. Truth and nonviolence are no cloistered virtues but are applicable as much in the forum and the legislatures as in the market-place.(T-4-161) To Gandhi truth is God and there is no way to find truth except the way of nonviolence.(T-2-235) He promised: The practice of truth and nonviolence melted the religious differences, and we learnt to see beauty in each religion.(T-5-225) Complete independence will be complete only to the extent of our approach in practice to truth and nonviolence.(T-6-17) Use truth as your anvil, nonviolence as your hammer and anything that does not stand the test when it is brought to the anvil of truth and hammered with ahimsa, reject as non-Hindu.(XXVI-374)

Ahimsa and Satyagraha

Ahimsa is the bedrock of satyagraha , the "irreducible minimum" to which satyagraha adheres and the final measure of its value. Gandhi clearly holds that the satyagrahi s are not to harbour anger let alone hatred. They are very advanced in their development of ahimsa . "Nonviolence is the law of our species as violence is the law of the brute. The spirit lies dormant in the brute and he knows no law but that of physical might. The dignity of man requires obedience to a higher law-to the strength of the spirit." Gandhi said, "Strength does not come from physical capacity. It comes from an indomitable will." Therein he found his own strength, and there he exhorted others to look for theirs. Latent in the depths of human consciousness, this inner strength can be cultivated by the observance of complete ahimsa . Whereas violence checks this energy within, and is ultimately disruptive in its consequences, ahimsa properly understood, is invincible. "Abstinence in root from violence is non-violence." Gandhi connected non-violence with bravery and declares it to be a [continuously] active force. It is a strongest force to be used properly and with high understanding, and not with equal ease. In Gandhi's own words: " Ahimsa cannot be dismissed as lightly as you think. Ahimsa is the strongest force known. But if all can use the strongest force with equal ease, it would lose its importance. We have not been able yet to discover the true measure of the innumerable properties of an article of our daily use like water. Some of its properties fill us with wonder. Let us not, therefore, make light of the strongest force like Ahimsa, and let's try to discover its hidden power with patience and faith." “Nonviolence cannot be preached. It has to be practiced," he insisted. "If we remain nonviolent, hatred will die as everything does, from disuse." “Non-violence is not a garment to be put on and off at will, its seat is in the heart and it must be inseparable part of our very being”. The religion of nonviolence is not meant merely for the rishi s and saints. It is meant for the common people as well.

Ahimsa as a Law

Nonviolence is a universal law acting under all circumstances.(T-5-135) Gandhi characterized his practice of ahimsa as a science, and said: "I have been practicing with scientific precision nonviolence and its possibilities for an unbroken period of over 50 years." He was a precise man, meticulous and exacting, fond of quoting a Marathi hymn that goes, "Give me love, give me peace, O Lord, but don't deny me common sense." He valued experience as the test of truth, and the nonviolence he pursued and called "true nonviolence" had to conform to experience in all levels of human affairs. "I have applied it," he declares, "in every walk of life: domestic, institutional, economic, political. And I know of no single case in which it has failed." Daily practice could determine its value, "when it acts in the midst of and in spite of opposition," and he advised critics to observe the results of his experiments rather than dissect his theories. Nonviolence is the law of our species as violence is the law of the brute.(MM-112) "Nonviolence is not a cloistered virtue to be practiced by the individual for his peace and final salvation, but it is a rule of conduct for society. "Total non-violence consists in not hurting some other one's intellect, speech or action by own thought, utterance or deeds and not to deprive some one of his life." Gandhi's adherence to nonviolence grew from his experience that it was the only way to resolve the problem of conflict personally. Violence, he felt, only made the pretense of a solution, and sowed seeds of bitterness and enmity that would ultimately disrupt the situation. For Gandhi, to profess nonviolence with sincerity or even to write a book about it was, not adequate. "If one does not practice nonviolence in his personal relationships with others, he is vastly mistaken. Nonviolence, like charity, must begin at home." The practice of nonviolence is by no means a simple matter, and Gandhi never intimated that it was. As a discipline, a "code of conduct," true nonviolence demands end, less vigilance over one's entire way of life because it includes words and thought as well as actions." Ahimsa is not the crude thing it has been made to appear. Not to hurt any living thing is no doubt a part of ahimsa . But it is its least expression. The principle of ahimsa is hurt by every evil thought, by undue haste, by lying, by hatred, by wishing ill to anybody. It is also violated by our holding on to what the world needs." The significance of ahimsa is that, as part of the moral abstentions, it is considered before the spiritual, physical, or mental angas. Also, it underlies the other moral abstentions, namely; satya , i.e., truth or not lying; asteya , i.e., not stealing, aparigraha , non-grasping or non-possesion, and brahmacarya , i.e., celibacy. For Gandhi, ahimsa means: non-injury, nonviolence, non-harm, the renunciation of the will to kill and the intention to hurt any living thing, the abstention from hostile thought, word or deed, and compassion for all living creatures. Nonviolence is the law of the human race and is infinitely greater than and superior to brute force.(MM-113)

Character of Ahimsa

Nonviolence is the law of the human race and is infinitely greater than and superior to brute force. It affords the fullest protection to one's self-respect and sense of honour, but not always to possession of land or movable property, though its habitual practice does prove a better bulwark than the possession of armed men to defend them. Nonviolent life was an act of self-examination and self-purification, whether by the individual, group or a nation.(T-7-321) Nonviolence which is a quality of the heart, cannot come by an appeal to the brain.(T-5-273) It is a quality not of the body but of the soul.(T-4-294) It does not need physical aids for its propagation of effect. (T-4-290) It is an active force of the highest order. It is soul force or the power of the godhead within us.(T-4-290) Nonviolence, in the very nature of things, is of no assistance in the defence of ill-gotten gains and immoral acts. Individuals or nations who would practice nonviolence must be prepared to sacrifice their all except honour. It is, therefore, inconsistent with the possession of other people's countries, i.e., modern imperialism, which is frankly based on force for its defence. It is a power which can be wielded equally by all--children, young men and women or grown-up people, provided they have a living faith in the God of Love and have therefore equal love for all mankind. When nonviolence is accepted as the law of life, it must pervade the whole being and not be applied to isolated acts. It is a profound error to suppose that, whilst the law is good enough for individuals, it is not for masses of mankind. For the way of nonviolence and truth is sharp as the razor's edge. Its practice is more than our daily food. Rightly taken, food sustains the body; rightly practised nonviolence sustains the soul. Self-suppression is often necessary in the interest of truth and nonviolence.(T-4-41) True nonviolence is an impossibility without the possession of unadulterated fearlessness.(T-5-136) Nonviolence requires more than the courage of the soldier of war.(XXV-437) Nonviolence is the virtue of the manly. The coward is innocent of it.(XXV-138) The force of nonviolence is infinitely more wonderful and subtle than the material forces of nature, like electricity.(T-3-11) The power of unarmed nonviolence is any day far superior to that of armed force.(T-4-252) For a nonviolent person, the whole world is one family. He will thus fear none, nor will others fear him.(T-5-304)

Ahimsa and Khadi

Khadi has been conceived as the foundation and the image of ahimsa . Khadi is the warp and weft of ahimsa . The only real and reliable guarantee for khadi would be the honesty, truthfulness and sincerity of khadi workers. (T-7-20)A real khadi-wearer will not utter an untruth. A real khadi-wearer will harbour no violence, no deceit, no impurity. The charkha is an outward symbol of truth and nonviolence.(T-5-265) For Gandhi, the spinning wheel is the symbol of nonviolence.(T-5-290)With their own exploitation, boycott of foreign cloth through picketing may easily be violent; through the use of khadi it is most natural and absolutely nonviolent. (T-4-1) Gandhi said: “Just as there are signs by which you can recognize violence with the naked eye, so is the spinning wheel to me a decisive sign of nonviolence.” (T-5-277) Khadi gained prominence as the fabric of a non-violent independence movement and reasserts itself again as the banner of an eco-revolution.

Gandhian Non-violence

In his autobiography, The Story of My Experiments with Truth , he writes: "To see the universal and all-pervading Spirit of Truth face to face we must be able to love the meanest of creation as oneself. And a man who aspires after that cannot afford to keep out of any field of life. Nonviolence affords the fullest protection to one's self-respect and sense of honour, but not always to possession of land or movable property, though its habitual practice does prove a better bulwark than the possession of armed men to defend them. Nonviolence, in the very nature of things, is of no assistance in the defence of ill-gotten gains and immoral acts. Gandhi himself admits:" My love for nonviolence is superior to every other thing mundane or supramundane. It is equaled only by my love for Truth, which is to me synonymous with nonviolence through which and which alone I can see and reach Truth." There are some important points to be noted here with regard to Gandhian non-violence, especially while inviting youths of the day to be familiar with it. Ahimsa is an attribute of the brave. Cowardice and ahimsa don't go together any more that water and fire. No power on earth can subjugate you when you are armed with the sword of ahimsa. It ennobles both the victor and the vanquished. Nonviolence is the greatest force at the disposal of mankind.(TIG-39)Science of nonviolence can alone lead one to pure democracy.(MM-131) Without real nonviolence, there would be perfect anarchy.(T-5-224) Love is a rare herb that makes a friend even of a sworn enemy and this herb glows out of nonviolence. (XIV-299) Unless discipline is rooted in nonviolence, it might prove a source of infinite mischief.(T-4-25) Gandhian Ahimsa is "not merely a negative state of harmlessness but it is a positive state of love, of doing good even to the evil-doer. But it does not mean helping the evil-doer to continue the wrong or tolerating it by passive acquiescence. The active state of Ahimsa requires you to resist the wrong-doer." Ahimsa is a weapon of matchless potency. It is the summum bonum of life. It is an attribute of the brave, in fact, it is their all. It does not come within the reach of coward. It is no wooden or lifeless dogma, but a living and life giving force. ( Young India , Sept 6, 1926.)"The very first step in nonviolence is that we cultivate in our daily life, as between ourselves, truthfulness, humility, tolerance, loving kindness." (T-4-236) The first condition of nonviolence is justice all round in every department of life.(T-5-278) First of them is humility, a quality of a man free from ego and pride. Gandhi himself says: "If one has pride and egoism, he is not non-violent. Non-violence is impossible without humility." (T-5-12) My own experience is that, whenever I have acted nonviolently, I have been led to it and sustained in it by the higher promptings of an unseen power. Through my own will I should have miserably failed. When I first went to jail, I quailed at the prospect. I had heard terrible things about jail life. But I had faith in God's protection. Our experience was that those who went to jail in a prayerful spirit came out victorious, those who had gone in their own strength failed. There is no room for self-pitying in it either when you say God is giving you the strength. Self-pity comes when you do a thing for which you expect recognition from others. But there is no question of recognition. Nonviolence requires great patience. (T-5-233) Without self-purification the realization of ahimsa as an active force remains to be a dream only. To quote Mahatma Gandhi himself: "Identification with everything that lives is impossible without self-purification; 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." He himself states: "But the path of self-purification is hard and steep. To attain to perfect purity one has to become absolutely passion free in thought, speech and action; to rise above the opposing currents of love and hatred, attachment and repulsion. For Gandhi, the source of ahimsa is God Himself and " ahimsa succeeds only when we have a real living faith in [Him] God." (T-5-14) His religion is based on truth and nonviolence. Truth is his God. Ahimsa is the means to realize Him. (XXV-558) The votary of ahimsa has only one fear, that is, of God. The nonviolent man automatically becomes a servant of God.(T-4-257) "Ahimsa is the attribute of the soul, and therefore, to be practiced by everybody in all affairs of life. If it cannot be practiced in all departments, it has no practical value." The principle of ‘ ahimsa ’ fashioned by Mahatma Gandhi is still a working model for the removal of oppressive regimes. The people of Egypt have shown that the principles of ahimsa are still alive and working for the positive changes which many on this planet are demanding.( Kaieteur News, Georgetown, Guyana, February 22, 2011) To sum up, ahimsa knows no limit and it never fails. Gandhi preached and practiced non-violence. He hold the view that without truth and nonviolence there can be nothing but destruction of humanity.(99 T-7-14) Gandhi said: “ Ahimsa is the first article of my faith. It is also the last article of my creed.”(MM-23) Ahimsa was introduced to the West by Gandhi. His tactics and principles had influenced many leaders like Martin Luther King, James Lawson, and Nelson Mandela to name some. Gandhi believed, ‘Nonviolence, the power of the powerless, is the power of God, the power of truth and love that goes beyond the physical world into the realm of the spiritual. This power can overcome death, as God revealed through the nonviolence of Jesus, his crucifixion and subsequent resurrection in the resisting community. In the twentieth century, Gandhi sought this power on a public level as no one else in modern times has done.(John Dear, The Experiments of Gandhi: Nonviolence In The Nuclear Age, Gandhi Journal , August, 2009) The removal of untouchability is one of the highest expressions of ahimsa. “What I first stated was itself nothing new. It was as old as the hills. Only I recited no copybook maxim but definitely announced what I believed in every fibre of my being. Sixty years of practice in various walks of life has only enriched the belief which experience of friends has fortified. It is however the central truth by which one can stand alone without flinching. I believe in what Max Muller said years ago, namely that truth needed to be repeated as long as there were men who disbelieved it.” It is his unshakable belief that India’s destiny is to deliver the message of nonviolence to mankind.

* Dr. Ram Ponnu Principal (Retd.), Kamarajar Govts. Arts College, Surandai, Tirunelveli Dist., Tamil Nadu. Email: [email protected]

Remembering Gandhi Assassination of Gandhi Tributes to Gandhi Gandhi's Human Touch Gandhi Poster Exhibition Send Gandhi Greetings Gandhi Books Read Gandhi Books Online Download PDF Books / EPUB Books Gandhi Literature Collected Works of M. Gandhi Selected Works of M.Gandhi Selected Letters Famous Speeches Gandhi Resources Gandhi Centres/Institutions Museums/Ashrams/Libraries Gandhi Tourist Places Resource Persons Related Websites Glossary / Sources Associates of Mahatma Gandhi -->

Copyright © 2015 SEVAGRAM ASHRAM. All rights reserved. Developed and maintain by Bombay Sarvodaya Mandal | Sitemap

Academia.edu no longer supports Internet Explorer.

To browse Academia.edu and the wider internet faster and more securely, please take a few seconds to  upgrade your browser .

Enter the email address you signed up with and we'll email you a reset link.

• We're Hiring!
• Help Center

Download Free PDF

Gandhi's Philosophy of Ahimsa and Satyagraha

With Gandhi, the notion of nonviolence attained a special status. He not only theorized on it, he adopted nonviolence 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.