In his article, “His faith, our faith” (January 31), Ramachandra Guha provided some interesting insights on Gandhi’s religious beliefs not to forget his aversion to conversions. This article seeks to analyse whether some of Gandhi’s practices like Ahimsa are Indic in origin notably Hindu. Next it gives the meaning of Ahimsa in Patanjali’s Yoga and the Holy Gita.
At the outset I must confess to being an admirer
of Gandhi for his ability to involve the aam aadmi in our freedom movement,
criticism of the British for killing India’s indigenous education system,
understanding of rural India, which continues to inspire millions worldwide.
Also, while it is useful to evaluate actions of our national heroes, they
should be seen in the context of their times.
The fundamental question is: Was Gandhi’s
ahimsa similar to Christ’s philosophy of turning the other cheek? Well, he
certainly was Christ-like, said Maharishi Aurobindo. Thus, in response to a
devotee’s question in 1926, Sri Aurobindo said, “Some prominent national
workers in India seem to me to be incarnations of some European force here.
They may not be incarnations, but they may be strongly influenced by
European thought. For instance Gandhi is a European - truly, a Russian
Christian in an Indian body. And there are some Indians in European bodies!
Yes. When the Europeans say that he is more Christian than many Christians
(some even say that he is “Christ of the modern times”) they are perfectly
right. All his preaching is derived from Christianity, and though the garb
is Indian the essential spirit is Christian. He may not be Christ, but at
any rate he comes in continuation of the same impulsion. He is largely
influenced by Tolstoy, the Bible, and has a strong Jain tinge in his
teachings; at any rate more than by the Indian scriptures - the Upanishads or
the Gita, which he interprets in the light of his own ideas.” India’s Rebirth
This comes as no surprise because, as Guha
wrote, “For most of his adult life Gandhi’s best friend was a practicing
Christian priest Charles Andrews”. It is quite natural to be influenced by
your best friend.
Similar thoughts were echoed in 1923 by
Mahommad Ali, a close associate of Gandhi in the Khilafat Movement 1921. He
said, “Many have compared Gandhi’s teachings and lately his personal
sufferings to those of Jesus. When Jesus contemplated the world at the
outset of his ministry he was called upon to make his choice of the weapons
of reform. The idea of being all-powerful by suffering and resignation, and
of triumphing over force by purity of heart, is as old as the days of Abel &
Cain, the first progeny of man. The political conditions of India just
before the advent of the Mahatma resembled those of Judea on the eve of the
advent of Jesus, and the prescription that he offered to those in search of
a remedy for the ills of India was the same that Jesus had dispended before
in Judea.” 'Thoughts on Pakistan' by Dr B.R. Ambedkar 1941.
By the way, what does Gandhi’s “Ahimsa” mean?
“When a person claims to be non-violent, he is expected not to be angry with
one who has injured him. He will not wish him harm; he will not cause him
physical hurt. Complete non-violence is complete absence of ill-will against
all that lives”. (History and Culture of Indian People Vol. 11)
If the concept of Ahimsa as enunciated above
is as fundamental to Indian thought as we believe why did Chandragupta
Maurya, Guru Gobind Singh and Shivaji become warriors is a question that
might haunt most Indians.
In the Gita Arjuna asks how it can be his
Dharma to kill his own brothers. Lord Krishna replied, “Further, looking at
thine own duty thou oughtest not to waver, for there is nothing higher for a
Kshatriya than a righteous war”.
Arjuna’s personal call-of-character (Swadharma)
is that of a leader of his generation (Kshatriya) and as such, it his duty
not to waver but to fight and defend his sacred national culture. To the
leaders of people, there can be nothing nobler than to get a glorious chance
to fight for a righteous cause. Commentary on the Gita by Swami
Chinmaynandji Chapter 2, slokha 31. Simply put it means that violence is
justified when undertaken to protect Dharma.
Instead of understanding Ahimsa in the context
of the Gita, successive Indian governments were influenced by Gandhi and
neglected defence spending. Speaking on the Defence Budget in the Lok Sabha
noted Gandhian Acharya Kriplani said in 1957.
“The mounting expenses on the Army must be cut
down. The followers of Gandhi and adherents of universal peace should not
increase military expenditure”. The effects of the 1962 defeat continue to
haunt Indo-Chinese relations even today.
Lastly Guha wrote about Gandhi’s efforts to
bridge the Hindu Muslim divide. Gandhi believed that support to the Khilafat
Movement, an agitation by the Indian Muslims for the restoration of the
Caliphate in Turkey, would make Muslims accept him as their leader and
promote unity. Nothing like that happened. Instead the number of
Hindu-Muslim riots went up drastically. Between 1920-40 there were sixteen riots,
the key ones being Moplah Rebellion 1921, Calcutta 1925-26, Hindus expelled
from Khyber Pass in 1927-28, Cawanpore 1931-32, Lahore 1934-35, Panipat 1937 etc.
Hence, the questions a historian like Guha must answer is: Was Gandhi’s Ahimsa the right weapon for India?