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Dr.
Ravindra Kumar*
“Mahatma Gandhi embodied in his life certain
universal principles that are inherent in the moral
structure of the universe, and these principles are as
inescapable as the law of gravitation.”
– Martin
Luther King Junior
Martin Luther King Junior in his
above-mentioned statement clearly emphasizes the following
about Mahatma Gandhi:
One, Gandhi’s life was brimming with certain
universal principles or values; secondly, the impossibility
to escape from the reality of universal principles or
values. In other words, acceptance of these important
universal principles or values cannot be denied.
King Junior also highlighted that there is a
moral structure for the human world and universal values
identify the human world, and they are the conditions of a
civilized life. In this regard my own view is that morality
itself is one of the three1 fundamentals of
civilization. I have explained this in length in my book
entitled, The Fundamentals of Civilization. But,
without deviating from the topic in hand it suffices to say
that without morality there is no possibility of a civilized
life. In the absence of morality, civilization is completely
meaningless. Finally, morality is the true ornament of human
life and as Mahatma Gandhi himself pointed out, it helps “in
finding out the true path for us and in fearlessly following
it.”2
Further, placing the Mahatma in the centre of
the statement by King, we may arrive at the conclusion that
morality, one of the chief universal values that conditions
civilized life, was among those universal principles that
characterised Gandhi’ life.
And, it is true. Gandhi’s life was imbued
with morality. It was the basis of his ideas, activities and
works. He stressed on this aspect urging humanity to adopt
it “consciously and as a matter of duty.”3
More particularly, the supreme human value Ahimsa
[non-violence], of which morality itself is one of the
supplementary values or one which absolutely stays within
its domain, was the nucleus in the life and works of the
Mahatma. In this context the words of Mahatma Gandhi that
“I will not sacrifice Truth and Ahimsa even for the
deliverance of my country or religion”4,
are sufficient to exemplify this fact.
Ahimsa,
an essential condition of existence, development and
achievement of the life’s goal, was the core of all of
Gandhi’s activities. Perhaps for the first time in the
entire human history Mahatma Gandhi applied non-violence in
its refined form and as per the demand of time and space in
the political sphere. He adopted Ahimsa as a means to
achieve unprecedented success. He established with certainty
that on the strength of non-violence, evils like
exploitation, inequality and slavery could be eliminated.
All kinds of estrangements, disputes, conflicts, hostilities
and struggles could be settled amicably whereby conflict and
disagreement could be transformed into a state of harmony
and peace. That is why; a great man like Martin Luther King
Junior spoke about the Mahatma the way he did. Gandhism
[amalgamation of Ahimsa-based ideas and practices of
Mahatma Gandhi] essentially and inevitably became in one way
or the other, the centre of every movement launched by him
and his colleagues for achieving equality and freedom. Many
others like Martin Luther King Junior followed Ahimsa
with the purpose of establishing peace and justice.
II
My emphasis on the subject could easily bring
up the question why Gandhism is necessary today. To deliver
a satisfactory answer I think it would be appropriate to
discuss first why we need to launch movements for peace?
More particularly, why peace-movements are necessary
internationally in these days when the world is fast
converting into a global village?
In fact, peace is an active and dynamic state
in which one gets the opportunity to move forward towards
development without confusion, fear or worry. On the other
hand conflicts, disputes, dissensions, fights or struggles
are illustrative of the absence of peace. Undoubtedly,
harmony, cooperation and love emerge as chief
characteristics of the state of peace. Despite several
negative human tendencies, efforts for progress are desired
by all since advancement at all levels and in all walks of
life is a prime necessity of human life. In other words, it
is a part and parcel of human endeavours. Hence, through
the ages man has made constant efforts to gain peace either
by individual or by collective means. This state remains
intact today and will be so in the times to come.
Before proceeding further one more thing
should be clarified. Peace is a dynamic state and not a
situation of the status quo. Furthermore, it has nothing to
do with inactiveness. In a state of peace, man accepting the
reality of Vasudhaiv Kutumbakam5,
and freeing himself from the state of confusion, fear,
tension, conflict, struggle or war, through harmony and
cooperation of others in society continuously work to ensure
welfare of humanity. Peace is also the best means to
progress.6 Hence, it can be asserted that through
the ages efforts for peace have been made individually or
collectively and for this the method of non-cooperation has
also been adopted from time-to-time.7 Today,
because of the unprecedented scale of globalization, the
importance and the need for such an effort multiplies many
folds, more than in the past.
Now, let us talk about the subject in hand, i.
e. peace and Gandhian view, in particular the adaptability,
importance and significance of Gandhian view and vision of
the establishment of peace globally!
As we know, the Gandhian view in general
pertains to the welfare of the human world. Moreover,
Mahatma Gandhi carried out his practices accordingly.
Whatever he preached he practiced them to clearly illustrate
to the world that his life itself was his message.
Therefore, it is necessary to take his ideas and practices
together while discussing or analyzing his views. We can
categorically say that Gandhian approach or view can be
comprehended in real sense only if his ideas and practices
are both put together in perspective.
Firstly, the basis or the centre of Gandhian
view is Ahimsa [non-violence] as the highest human
value. Ahimsa is a natural and eternal value. Besides
being the essential condition for the existence Ahimsa is
the means of development and achieving the goal of life. All
high human values, including morality, at the centre of this
discussion, originate from Ahimsa. Furthermore, Ahimsa itself
is also the protector of all human values and the basis of
ethics. Therefore, thousands of years ago, Ahimsa was
declared as the Parmodharma8 by the
Vedic-Hindu philosophy and it was also accepted as the
Parmabrahaman9 by Jainism.
Hence, Ahimsa is interpreted as the
basis of the supreme moral law. It is the foundation of
universal principles and also its leading force. It is an
eternal law or the rule. To repeat, Ahimsa is the
essential condition for existence and continuity. This fact
is emphasized by Martin Luther King Junior who underlined
the non-violent philosophy of the Mahatma many a time. For
example he said, “I found in the non-violent
resistance philosophy of Gandhi... the only morally and
practically sound method open to oppressed people in their
struggle for freedom.”10
Secondly, Gandhian view admits the reality of
differences, disputes, conflicts and struggles, and their
impact on various walks of human life.11 It
accepts cooperation and struggle both as the necessities of
society.12 But, at the same time it is determined
to settle or resolve all states of violence by adopting Ahimsain
its refined form as per the demand of time and space. Thus,
admitting the reality of the law of change Gandhism calls
for resolution and solution of each and every struggle and
dispute through the value of Ahimsa. In comparison to
other available methods of conflict resolution Gandhism has
a certain distinct and striking sense of justice. That is
why; for almost a century the people of the world have
looked at this method with high hopes and expectations. Not
only this, some of the non-violent actions launched per the
Gandhian way in different parts of the world achieved
unprecedented successes. The actions launched by
Afro-Americans under the leadership of Martin Luther King
Junior himself in the United States of America could be well
counted in this very perspective.
The attraction and curiosity of people all
over the world towards the distinctive Gandhian view seems
to increase day-by-day to revitalize high hopes in the
hearts of people more than in the past. With on-going
globalization, the genesis of new problems, disputes and
conflicts seems inevitable. That is why; the Gandhian view
in resolving these problems emerges as one of the best and
noble alternatives available to the world. It can show the
people the pathway to prosperity and peace opening the doors
to both prosperity and peace through mass awakening,
cooperation and participation of people. This is the
uniqueness of the Gandhian view. For, Martin Luther King
Junior [quoting him again] went to the extent of observing
the personality of the Mahatma in the sixth decade of the
last century:
“Gandhi was probably the first person in
history to lift the love ethic of Jesus above mere
interaction between individuals to a powerful and effective
social force...”13
III
In the
current perspective, when globalization is on rise
day-by-day, Gandhian view fully imbued by Ahimsa, has
special significance for those working for peace at the
global level. It is because Gandhian view accepts all the
spheres of human life as the
essential
parts of an ‘Indivisible Whole’. To quote the
Mahatma himself, “You cannot divide life, social,
economic, political and purely religious, into watertight
compartments.”14 Furthermore, Gandhi
accepted the reality of interconnectedness of all spheres of
life and discussed their essential and inevitable effect on
one-another and, therefore, called for solution of
conflicts, disputes, problems and struggles without any
prejudice. He particularly inspired and encouraged the
people to be ready to action to win justice, freedom and
equality on the basis of high human values, particularly Ahimsa.
He called for readiness to compromise always, but without
surrendering self-respect, and by abiding to truth and
morality.
This reality could be well testified
particularly in the two local-regional level Satyagrahas
namely Champaran15 and Kheda16 [1917-8],
which were carried out under the leadership of Gandhi
himself and in Nagpur17 Flag Satyagraha [1923],
Borsad18 Satyagraha [1924] the Bardoli19 Peasants’
Struggle [1928], fought under the leadership of Vallabhbhai
Patel, the Rajkot20 Satyagraha [1938-39],
initiated under the leadership of both the Mahatma and the
Sardar, Vaikom21 Satyagraha [1924-25], initiated
under the leadership of T. K. Madhavan22, and at
national level Civil Disobedience Movement [1930]23,
launched by Gandhi by breaking the Salt Law.24 All
of them were more or less successful. However, the Bardoli
Peasants’ Struggle was unique and unprecedented as it
created history. All of them greatly inspired the people,
not only Indians, but so many others in the world. They set
a clear direction for non-violent struggles [Satyagrahas]
to be launched in times to come in different parts of the
world. Although an account of the series of events
pertaining to these is available in the history books, there
is still a need for their fair and comprehensive analysis.
Along with this, a comprehensive and critical
analysis of Afro-American struggles, particularly the ones
that commenced in the sixth and seventh decades of the
Twentieth Century25, in particular the
initiatives of Martin Luther King Junior that acquainted the
present generation of the impact of Gandhian view is also
required. As we all know King accepted and adopted Gandhian
way in the Afro-American struggles as he saw it fit, the
best means among all the ways and methods available for
depressed classes in their fight for equality and freedom in
his own land. By doing so, the relevance and aptness of
Gandhian view in the peace movements at national and global
levels would become apparent to us to step forward on the
pathway to peace in the Twenty-First century.
References:
1. The other two fundamentals are: Ahimsa [non-violence]
and freedom.
2. Defining morality and connecting it with righteousness
also the Mahatma has pointed out, “Morality is to attain
mastery over our mind and our passions.” [See M. K.
Gandhi’s Hind Swarajya, Chapter XIII]
3. Epic Fast, page 43
4. Young India, January 20, 1927
5. VasudhaivKutumbakam denotes to ancient Vedic-Hindu
concept of human-unity. It means the entire earth is but one
family.
6. Including certainty of existence.
7. Kumar, Ravindra. 2009. Non-Cooperation. Meerut
[India]: World Peace Movement Trust.
8. Religion in grandeur.
9. It denotes to the Supreme Authority.
10. http://stream.state.gov/streamvol/libmedia/india/13974/mlkradioaudio/mlkonair1959.mp3 [All
India Broadcast, March 9,
1959]
11. Which could be realized from his write up in the issue
of Harijan of October 26, 1947, in which he had
admitted, “How could the fact be undone?”
12. Ibid.
13. http://nobelprize.org/nobel_prizes/peace/laureates/1964/press.html
14. Kumar, Ravindra. 2008. Gandhian Thought: New World,
New Dimensions. Delhi: Kalpaz Publications [In this
regard the Mahatma further went to the extent of saying, “I
do not know any religion apart from human activity. It
provides a moral basis of all other activities, which they
would otherwise lack, reducing life to a maze of sound and
fury signifying nothing.”
15. In Bihar.
16. Presently in Gujarat.
17. Presently in Maharashtra.
18. In Gujarat.
19. Ibid
20. Ibid.
21. T. K. Madhavan [1885-1930], a leading and popular Indian
social reformer, a Samskrit and English scholar from Kerala,
who besides working for the uplift of the oppressed and
down-trodden, social equality, freedom, rights and justice,
led the struggle at Vaikom during 1924-5 against
untouchability in orthodox Hindu society. This struggle is
known as Vaikom Satyagraha. Earlier in the year 1917
he started Desabhimani, a daily, with the purpose of
awakening among the masses, particularly those who were poor
and underprivileged. T. K. Madhavan was known as the founder
of the temples entry movement in the province of Kerala.
22. Vaikom Satyagraha was a historical
agitation in Travancore, one of the India Princely
States, [presently a part of Kerala Province]. The movement
particularly was centered at the Shiva Temple at Vaikom,
near Kottayam and the chief aim of the Satyagraha
remained at securing freedom of movement for all sections of
society through the public roads leading to the Sri
Mahadevar Temple of Vaikom.
23. The Civil Disobedience Movement besides being the second
nationwide struggle of Indians for the freedom under the
leadership of Mahatma Gandhi was also unique as people at
large scale participated in it.
24. At Dandi [currently a seaside village in Navsari
district of Gujarat region], which began on March 12, 1930
from the Sabarmati Ashram of Mahatma Gandhi i in Ahmedabad
and concluded on April 6, 1930 with the breaking of the Salt
Law by the Mahatma. It was in fact a unique and
strategy-based non-violent protest or the campaign against
the monopoly of English colonialists over Salt in its
beginning, and further to trigger the Civil Disobedience
Movement at wider scale or national level involving masses,
especially rural people and peasants of the country.
25. Especially, the Montgomery Bus Boycott [1955], the
Albany Movement [1961], the Birmingham Campaign [1963], and
the March on Washington [1963]
*Dr. Ravindra Kumar is a Former Vice Chancellor of CCS
University, Meerut [India]; he is the Editor-in-Chief of
Global Peace International Journal. |