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130. Non-resistance
Gandhiji in his post-prayer speech referred to a letter from a correspondent which had lately reached him. It was in answer to that letter that he wanted to say that if a man abused him, it would never do for him to return the abuse. An evil returned by another evil only succeeded in multiplying it, instead of leading to its reduction. It was a universal law, he said, that violence could never be quenched by superior violence but could only he quenched by non-violence. But the true meaning of non-resistance had often been misunderstood or even distorted. It never implied that a non-violent man should bend before the violence of an aggressor. While not returning the latter's violence by violence, he should refuse to submit to the latter's illegitimate demand even to the point of death. That was the true meaning of non-resistance.
If, for instance, proceeded the speaker, someone asked him under threat of violence to admit a claim, say, like that of Pakistan, he should not immediately rush to return the violence thus offered. In all humility he would ask the aggressor what was really meant by the demand, and if he was really satisfied that it was something worth striving for, then he would have no hesitation in proclaiming from the housetop that the demand was just and it had to be admitted by everyone concerned. But if the demand was backed by force, then the only course open to the non­violent man was to offer non-resistance against it as long as he was not convinced of its justice. He was not to return violence but neutralize it by withholding one's hand and, at the same time, refusing to submit to the demand. This was the only civilized way of going on in the world. Any other course could only lead to a race for armaments interspersed by periods of peace which was by necessity and brought about by exhaustion, when preparations would be going on for violence of a superior order. Peace through superior violence inevitably led to the atom bomb and all that it stood for. It was the completest negation of non-violence and of democracy which was not possible without the former.
The non-violent resistance described above required courage of a superior order to that needed in violent war­fare. Forgiveness was the quality of the brave, not of the cowardly. Gandhiji here related a story, from the Mahabharata, when one of the Pandava brothers was accidentally injured while living in disguise in the home of King Virata. The brothers not only hid what had happened, but for fear that harm might come to the host if a drop of blood touched the ground, they prevented it from doing so by means of a golden bowl. It was this type of forbear­ance and courage which Gandhiji wished every Indian to develop whether he was a Hindu, Mussalman, Christian, Parsi or Sikh. That alone could rescue them from their present fallen condition.
The lesson of non-violence was present in every reli­gion but Gandhiji fondly believed that perhaps it was here in India that its practice had been reduced to a science. Innumerable saints had laid down their lives in tapash-charya until poets had felt that the Himalayas became purified in their snowy whiteness by means of their sacrifice. But all that practice of non-violence was nearly dead today. It was necessary to revive the eternal law of ans­wering anger by love and violence by non-violence; and where could this be more readily done than in this land of King Janaka and Ramachandra?
Harijan, 30-3-1947

"It directs the attention of provincial authorities to the necessity of developing their schools on these lines which will actually serve as the kind of schools which the military authorities have in mind."
— A. P. I.
Harijan, 23-3-1947