Gandhi: Freedom and Democracy |
Dr. Ravindra
Kumar*
Being a great
statesman, thinker, humanist and an apostle of peace of the 20th
Century, Mahatma Gandhi was one of those personalities whose theory
and practice had similarity and one was supportive of the other. The
basis of his theory and practice, as all know, was non-violence. You
probably know that credit of coining a new word ‘non-violence’, in
English goes to him as he used it in South Africa for the first time
and was accepted as a synonym of ‘Ahimsa’. Prior to it, non-violence
had not been mentioned in any dictionary. I am not going to discuss
here why he coined this word and the reason for it, but would like
to quote what Gandhi said about it. He has written, “Non-violence is
a term I had to coin in order to bring out the root meaning
of…‘Ahimsa’. It is the soul force or the power of Godhead with
us…therefore; it can never mean passivity…Non-violence demands
infinite courage, such a courage that surpasses the bravery of the
soldier.”
Non-violence
of Gandhi has no parallel. None can remain unaffected by it.
Besides, each and everyone, more or less, can catch a glimpse of his
own concept of non-violence reflected in Gandhi’s non-violence.
Although, non-violence is a permanent characteristic of human
nature, it is a social virtue also. Gandhi himself has said,
“Non-violence is not merely a personal virtue. It is also a social
virtue…” Why is it so? He further argues, “Society is largely
regulated by the expression of non-violence in its mutual dealings.”
It sounds convincing. Had it not been so, there would not have been
any cooperation at any level or in any situation and the progress
that we see around us day-after-day would have been non-existent.
Consistency,
positivity, activity, coupled with common good and perpetuality are
the main characteristics of Gandhi’s non-violence. To realize them,
faith in God is essential, for Truth is its other aspect.
Non-violence stands diametrically opposite cowardice. For human
beings it is a means as well as the goal. There is no alternative to
it. That is why Gandhi considered the system based on non-violence
supreme and essential. Now, a question may arise. What is the system
which is based on non-violence as conceived by Gandhi? According to
him, that system can only be the real and pure democracy as
Ramarajya. Whatever the basis of the democratic system of governance
that exist in the countries all over the world including India may
be, the real democracy i.e. Ramarajya is altogether different. This
kind of democratic system can be introduced in the present ones by
evolving non-violence with all its other facets.
Democracy is
the government of the people. In fact, justice and freedom for every
citizen are possible only under this system. There is also every
possibility of having opportunity for progress. It is a source of
general welfare too. Gandhi has also said, “Democracy must be in
essence…meaning the art and science of mobilizing the entire
physical, economic and spiritual resources of all the various
sections of people in the service of common good of all.”
But the common
good can be certain when everyone is aware of his or her
responsibilities, is disciplined and dedicated to the moral and
ethical values. In the absence of these, the freedom of citizens
will always remain questionable and the democracy in which freedom
is called in question will be a democracy only in name. In such a
condition, the possibility of justice, the main pillar of people’s
government, will remain veiled in doubt. Therefore, Gandhi holds
freedom in prominence in true democracy based on non-violence. All
of us know how Gandhi showed the world a unique way to freedom by
following non-violence and also gave suggestions for the development
of true democracy. Accordingly, he elaborated three main conditions
for the application of non-violence. According to him, non-violence
cannot be used only against a constituted authority i.e. in the
struggle of independence, it is equally applicable during any
internal disturbance as communal or caste riots. Besides, it can be
used against an external aggression. In 20th Century, he
inspired non-violent movements for independence not only in India,
but also in many countries all over the world and explained the
value of freedom to millions of people. The Civil Rights Movement
inspired and directed by Martin Luther King Jr. in America in sixth
decade of 20th Century, the successful non-violent
struggle of the people against the tyranny of Marcos in Philippines,
about 40 years’ non-violent action against Apartheid under the
leadership of Nelson Mandela in South Africa, people’s resistance
against General Pinochet in Chile, the glorious victory achieved
through non-violent action against the dictatorship in Latin America
are historic examples in view before us that extol Gandhi’s ever
remembering, worth emulating and unique achievements and their
relevance. They urge us to realize the importance of the lesson of
freedom taught by Gandhi time and again and motivate us to develop
on its basis the democracy permeated with non-violence.
In fact,
complete individual freedom holds a dominant position in the
democracy advocated by Gandhi. Without complete freedom a slave is
always a slave; and a man with servile disposition can never think
of progress in any walk of life. Such a man can do something for
society, state or the world is also unthinkable. Therefore, Gandhi
has stated, “…if individual liberty goes, then surely all is lost,
for, if the individual ceases to count, what is left of society?
Individual freedom also can make a man voluntarily surrender himself
completely to the service of society. If it is wrested from him, he
becomes automation and society is ruined. No society can possibly be
built on denial of individual freedom…”
How can it be
assured that everyone has complete freedom and following the path of
progress contributes to the development of true democracy? In this
context, before we learn about the views of Gandhi, it is better we
discuss what the purpose of freedom is.
Freedom is a
concept that has been in the mind of thinkers for ages. Its
importance has always been felt by mankind. ‘Freedom’ has been
derived from the word ‘free’. When we discuss the word
‘free’ a
question naturally comes to our mind-free from what. Defining
freedom, Hobbes says, “…freedom signifieth the absence of opposition
by external impediments to motion.” A scholar like Carritt regards
“free to do what one wills” is freedom, whereas for Taylor it is
“free to act for the realization of a coherent rational purpose.”
There are many other opinions too, but I would like to mention one
of John Locke. In his opinion freedom is that which allows him to do
all, not prohibited by law, as he wills. He should not be subjected
to others fickle, uncertain and unrestrained wishes. However, it is
evident that there are situations when a man is completely free from
external impediments and can do as he wills. In spite of it he has a
servile state of mind. Contrary to it, another person faces the
external and internal impediments out, gets rid of them and thus
being free takes his own course. It is now obvious that freedom is
associated with mentality. Gandhi himself has accepted that freedom
is a mental state.
As far as the
question of ‘doing what one wills’ or ‘freedom from any external
impediment’, is concerned, the concept of ‘free’ and
‘freedom’ is
not clear. To do freely according to one’s own free will is not
freedom. How can one enjoy freedom at the cost of others? If one
cannot, what is the meaning of freedom then? Gandhi, giving a
comprehensible meaning to it, writes, “My conception of freedom is
no narrow conception. It is co-extensive with the freedom of man in
all his majesty”, and so “Every individual must have the fullest
liberty to use his talent consistently with equal use by neighbours,
but no one is entitled to the arbitrary use of the gains from the
talent. He is a part of the nation or, say, the social structure
surrounding him. Therefore, he can use his talent not for self only
but for the social structure of which he is but a part and on whose
sufferance he lives.” It now becomes clear that for Gandhi freedom,
like non-violence, is concerned with an individual as well as the
society. Moreover, the feeling of common good is foremost here.
It was
Gandhi’s wish that an individual must be at liberty to make
progress. He may keep his personal interest in view but at the same
time he must realize his responsibility for the society as a whole
and use the opportunities in social, economic and political fields
equally with others. There is no place for exploitation in
democracy. Accepting this irrevocable truth that man is a social
being and an inseparable part of society, an individual will feel
his presence and importance in every social structure. Furthermore,
he would certainly have a role in the system governing a state. In
this context, Gandhi emphasized the decentralization of power in
economic and political spheres and wrote that it was necessary to
assure freedom to one and all and develop democracy based on
non-violence. In people’s government no one should feel that he/she
is not free and has not got a role in its administration.
Thus, Gandhi
has given prominence to freedom in democracy and in human life as
well. He has laid emphasis on decentralization of power as guarantee
for freedom. Indeed, it is very important and worth giving a thought
and acceptable for maturity of democracy. *Dr. Ravindra Kumar is a universally renowned Gandhian scholar, Indologist and writer. He is the former Vice Chancellor of Meerut University. |