Gandhiji’s Concept of Non-Violence and its Relevance in Present Society
Introduction:
Gandhiji’s entire philosophy is based on truth and
Non-Violence. Non-Violence or Ahimsa is the fundamental tenet of Gandhian
Ethics. His greatness as a leaderand thinker lies in his transformation of the
individualistic message of Non-Violence into a successful technique of direct
mass-action. His interpretation of Non-Violence is that it is not merely a
negative state of harmlessness, but it is a positive state of love as doing
good to the evil doer. Non-Violence is the greatest and the most active force
in the world.
Mahatma Gandhi revives
Buddha’s ethics of Ahimsa and applies it to social, economic and political
problems. He evolves a new outlook on life based on the doctrine of Ahimsa and
sees to solve all social, political and economic problems in the light of this
principle. He gives a new orientation to the problems, that face humanity today
and offers a new solution. He was influenced by Tolstoy who believed in
absolute altruism. Tolstoy maintained that the true self could be realized in
acts of self-sacrifice alone and that moral goodness is identical with altruism.
Objective:
The main objective of this article
is to highlight Gandhiji’s concept of Non- violence and its relevance in
present society.
Methodology:
This paper is based on secondary data, which is mainly
descriptive, collected from books, research papers, articles, internet,
newspapers etc.
Gandhiji’s concept of
Non-Violence:
Gandhiji gave his ashramites this concept of Non-Violence.
He said that Truth and Non-Violence are as old as the hills. Explaining more
clearly the transition from the action of Truth to that of Non-Violence, he
says that 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.
According to Gandhi the word Ahimsa
has both a negative and positive aspect. The positive aspect of its meaning is
more fundamental for Gandhi because, it comprehends the negative aspect also
and represents its essence. In working out the positive principles of Ahimsa,
Gandhi proceeds under a conviction, that Ahimsa represents one of the basic and
essential qualities of mankind. That does not mean that violence does not have
any place in life. In fact, during one’s existence, one has to commit ahimsa of
one kind or the other, yet Ahimsa is considered to be the law of our species.
This is apparent from the fact that even when violence appears to do some good,
the good that results is very temporary.
Nothing permanent can
be built on violence. Ahimsa is nothing but love. Love is a kind of feeling of
oneness. In an act of love one identifies himself with the object of his love,
and this cannot be possible unless there is an effort to free the mind from
every such disposition that prevents the spontaneous outflow of love.Therefore,
Ahimsa demands a sincere effort to free the mind from negative emotions of
anger, malice, hatred, revenge, jealousy etc., because these create obstacles
in the way of love. Love according to Gandhi is the energy that cleanses one’s
inner life and uplifts him and as such, love comprehends such noble feelings as
benevolence, compassion, forgiveness, tolerance, kindness, generosity, sympathy
etc. It is easy to hate, but it requires supreme energy and strength to love.
The task becomes still more difficult when one is required to love a person who
is ordinarily regarded as an opponent. Therefore Gandhi says that non-violence
is meant for the strong and not for the weak.
Non- violence again is
conceived as a gospel of action. It is not an attitude of indifference or
passivity. It is true that the seeds of non-violence lie deep down in the
heart, but they are expressed and given shape in actions. Non-violence is a
dynamic process involving continuous and persistent deliberations, efforts,strains
and actions. It is true that non-violence requires extreme patience on the part
of one who is using this method, but this patience is not a sign of inactivity.
It is an expression of a conscious
effort to force the so-called opponent to see and realize his own mistake.Therefore,
it is said that non-violence involves sacrifice and suffering.
Sacrifices, according to Gandhi are
an indispensible companion of love. Love demands a going beyond the self. a
self-transcendence. Only he can love, who is selfless, who only believes in
giving not in taking. Gandhi also feels that non- violence conceived as love
and conscious suffering can give full protection to one’s self-respect and
sense of honor. In fact, the non-violent man does not bend. It is the opponent
who has to bend. He infact practices forgiveness in the maximum degree, and in
the process the opponent is almost put to shame. It is the firm conviction of
Gandhi that Ahimsa can be practiced universally. It is a power which can be
wielded equally by children, young men and women or even grown up people of all
places and times. It does not involve the use of any external object, it only
demands a sincerity of purpose and a purity of intentions and as such, it can
be practiced by everybody, in the society, as much by nations. But there is one
supreme condition attached to the practice of Ahimsa.
It cannot be practiced
unless one has a living and unflinching faith in God. The practice of Ahimsa
requires an inner strength, which can only be generated by unwavering faith in
God. A sincere faith in God will make man see everyone as fellow beings and one
who is essential. Thus, the love of God would turn into a love of humanity,
which alone can make possible the practice of Ahimsa. It is as a result of the
realization of the unity of mankind, that one will be able to love his fellow
beings. Faith in God, therefore, is the most fundamental condition for the
practice of Ahimsa.
Relevance of
Non-Violence in Present Society:
Gandhiji’s concept of Non-violence seems to be quite
relevant to the modern society. In the present times, we find rapid development
in every field. This development is a result of advancement in science and
technology. However with this development the world has become too
materialistic and we have lost all our spiritual values, happiness etc. But
spiritual perfection with all its values is regarded as the highest ideal of
the entire human race. This spiritual perfection is possible only through the
life of moral action and in that case
Gandhi’s thought
becomes very much relevant. Gandhi himself wanted the development of science
and technology. But at the same time we all know that it had been Gandhiji’s
endeavor to remind the people of the ancient values and thus to bring about
spiritual awakening. He knows that people can attain peace and real happiness
only through spiritual and moral awakening, not by mere science of matter.
Science and spirituality must meet. Peace in our mind can bring peace to the
society and every one desires it.
Today the entire human
race is facing a crisis due to violence in the name of religion, language,
community etc. In such a situation Gandhi’s religion becomes extremely
necessary and relevant. Gandhi’s religion is the religion of Truth and
Non-violence. His religion is highly practical. It includes the idea of unity
in the world. His religion being the religion of truth can be practiced by all.
Thus a sense of universal brotherhood is created which is very essential for the
development of the present society. In this way Gandhiji’s view of Non- violence
has become exceedingly relevant to the present society.
Conclusion:
Gandhi was a practical idealist. His ideal of non-violence
has a deep impact in our society. By applying this in our daily life we can
promote peace, unity, honesty and become a crimeless society. If we the people
of India can adopt non-violence and ‘satya’ or truth as our main weapon, India
will surely become a crimeless country. We will be able to accept every Indian
as our brother or sister and can believe everybody without judging or
investigating them. Joy and satisfaction will prevail in every corner of our
country. In short we will be able to see a new India emerging
Tapan Das
Assistant Professor
Department of
Political Science
S.B.M.S.College,
Sualkuchi
Email Id – dtapan46@gmail.com
Illustration By : Tandra Dey
References:
1. R. Sarvepalli : “Mahatma Gandhi Essays &
Reflections.” 4Feb. 2013,
Published By Jaico Publishing House.
2. Lal B.K. : “Contemporary Indian Philosophy” Nineth Reprint,
2013.
Motilal Benarsidass (P) Ltd. Delhi.
3. Sharma N. : “Twenteeth Century Indian philosophy.”
Bharatiya Vidya
Prakasana, Delhi, 1999.
4. Mahadevan. T.M.P.& Saroja. G.V. : “Contemporary
Indian Philosophy”
1981, published by S.K. Ghai, Managing Director, Stealing
Publishers
Private Limited, New Delhi.
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