Gandhi's Concept of Ahimsa : A Spiritual Power |
By Dr. A.
Hemabati Devi
It has been
written in ancient Hindu scriptures that ahimsa, an ethical virtue,
must be observed in thought, words and deeds. It is first mentioned
in Chandogya Upanishad, one of the oldest Upanishads, dated eighth
or seventh century B.C. The concept of ahimsa was further more
developed by Mahatma Gandhi, who revived the traditional concept of
it and applied it successfully particularly in the political field
on a large scale. His concept of ahimsa is entirely based on love.
His positive aspect of ahimsa is greatly influenced by Christian
concept of love, Buddhist twin concepts of Karuna (compassion) and
Maitri (friendliness); Jaina philosophy of equality of all souls.
Ahimsa is found in all religion such as Hinduism, Christianity and
Islam. So he called it as the heart of all religions. The teaching
of Christianity-“Love your enemies, bless them that curse you, do
good to them that you, and pray for them which despitefully use you
and prosecute you” is deeply impressed on Gandhi’s mind. He learnt
the lesson of selfless action and renunciation for the fruits of
action (nishkama karma) from Bhagavad Gita. He read Quran in
translation and considered it is a religion of peace, love, kindness
and brotherhood of all men. He found that moral elements are common
to all religions and signify the unity of all religions. He
mentioned in his autobiography that he inherited toleration of all
faiths from his father. He was brought up in a devout Vaisnavite
family. He is monist who believed that God is one without a second
just like Advaita Vedanta describe Brahman as ekam eva advitam.
Moreover he believed in Hindu philosophy that all life comes from
one absolute thing. He says, “The chief value of Hinduism lies in
holding the actual belief that all life is one i.e., all life coming
from one universal source, called it Allah, God or Parameshwara”.1
Every human being has an idea of God in his or her own mind. The
interpretations are different due to His innumerable manifestations.
The concept of God differs due to different religions, different
countries etc. We may all have different definitions of God. Besides
all different definitions of God there is certain sameness which
would be unmistakable in the heart of all individuals that God is
the supreme power and the highest reality. He is a dynamic religious
thinker who conceived that nothing exist in reality except truth.
All his religious ideas are based on this firm conviction. His
concept of religion is undogmatic. He saw religion in the image of
truth. Different religions are the different visions of the same
reality. He says, “For me, the different religions are beautiful
flowers from the same garden, or they are branches of the same
majestic tree. Therefore, they are equally true, though being
received and interpreted through human instruments equally
imperfect.”2 Religion helps to elevate the inner life of human
beings. He maintained that the great religions of the world would
try to help in promoting a life of self-control, sacrifice, peace
and harmony between the individuals so as to create a heaven on
earth. There is no superior or inferior religion between the
individuals or communities. The meaning of religion is differing
from person to person according to his creed, sect and ritual
culture in which he belongs. Gandhi’s religion is a spiritual
humanism and service to humanity on the basis of ahimsa.
He used ahimsa as
a means for the realization of truth. One of the most important
philosophical thoughts of Gandhi is the end and means problem. End
and means are the two important concepts in his philosophy which
play a very important implication for his doctrine of truth and
ahimsa. He discussed this two terms very seriously, it became
critical in his philosophy. He considered Truth as the end and
ahimsa as the means. They are convertible term. “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, or rather
a smooth unstamped metallic disc who can say, which is obverse, and
which is the reverse. Nevertheless, ahimsa is the means, Truth is
the end. Means to be means must always be within our reach, and so
ahimsa is our supreme duty. If we take care of the means, we are
bound to reach the end sooner or later.”3 In his philosophy,
sarvodaya - greatest good of all, sawarajya - rule over oneself and
self-realization, realizing absolute truth, seeing God face to face,
attaining moksa or knowing oneself, are the some important ends. All
these ends are closely connected with spirituality. The means must
be pure because these ends are moral and spiritual ends. Human
beings try to easily achieve their aims without caring about the
means. An enthusiastic or spiritual man takes care for both end and
means. Gandhi regards the only means is real. Gandhi believed that
man can bring the heaven or paradise on this earth only if both end
and means are used in the right manner. The end which is spiritual
cannot be attained by non-spiritual means. It indicates that a good
end cannot justify any means. His standpoint is different from
Marxism and Machiavelli, who accept end justifies the means. The
problem of end and means has also been being discussed from the
ancient time. All the Indian Philosophical schools try to find out
what would be the means in order to achieve the end i.e. unmixed
happiness or in a sense, freedom from all kinds of suffering. In
Indian philosophy and Indian ethics, moksa–ultimate end is regarded
as paramapurusartha. It is necessary to obey and perform the ethical
principles in order to get this ultimate end. They give more
importance to the means. Like the traditional view, Gandhi, too,
gives more importance to means rather than the end. He thought that
both the concepts of end and means are the derivatives of law of
karma and karmayoga of Gita. Law of karma is one the basic beliefs
in Hinduism. This theory states that every action reproduces the
result. Karma should be done without selfishness. Action is the
means and its result is the end. Gandhi was definitely a man of
action (karma yogi). His thoughts and actions are very much
influenced by Gita. The Gita, for him, is a book of daily reference.
He says, “To me the Gita became an infallible guide to conduct. It
was my dictionary of daily reference. Just as I turned to the
English dictionary for the meaning of English words that I did not
understand, I turned to this dictionary of conduct for a ready
solution of all my troubles and trials.”4 Gandhi considers the Gita
as the means that it lays down. The means is ‘renunciation for the
fruits of action’. On this basis, Gandhi calls the Yoga of the Gita
as anasakti yoga. In anasakti yoga, it is clearly states that one
who follows the central teaching of the Gita, he should follow the
path of truth and non-violence. In Gita such a votary is called
Sthitaprajna or Trigunatita, one who enjoys a state of blissfulness
above all three gunas – Rajas, Tamas and Sttva. Gandhi adopted the
practice of anasakti and made it as the quality of a satyagrahi. He
introduced Satyagraha through the implementation of anasakti of Gita
and of the teaching of Jesus Christ.
Ahimsa is
ethically, metaphysically and religiously an absolute concept. At
the practical level the concept of ahimsa is hardly absolute. No one
can observe the literal meaning of ahimsa at the time of war. Gita
accepts the niskama himsa. It is necessary in life in order to
maintain peace and harmony of the society. Even the Hindu scriptures
had permitted the use of violence for self-defense against an armed
attacker. As a human being, it is impossible to follow absolute or
complete non-violence. There are some activities which necessitate
violence. We should try to minimize the use of violence. Extreme
violence should be totally ruled out. Even if the violent act
appears to be good, the good is not permanent but only temporary.
Under certain conditions Gandhi accepts the use of violence. He
said, “where choice is set between cowardice and violence, I would
advice violence…. I prefer to use arms in defense of honour rather
than remain the vile witness of dishonour…”5 He says, “Absolute
ahimsa means perfect freedom from himsa, that is, freedom from
ill-will, anger and hate rooted in ignorance and an over flowing
understanding love for all. From the point of view of complete
ahimsa all violence in whatever form, must be eschewed. But such
non-violence is a perfect state and is reached when mind, body and
speech are in perfect co-ordination.”6 Perfect non-violence is
impossible so long as we exist physically. For the survival of human
being, something is to be killed and there should have protection
from dangerous insects and animals. Violence should be done in
specific circumstances; if it is unnecessary to do violence we
should try to avoid violence. It is the standpoint of Gandhi.
His concept of
ahimsa has various dimensions and its utility. His concept of ahimsa
has ethical dimension. He established inseparable link between
certain ethical elements and his notion of ahimsa. As generally
there are five ethical virtues (truth, non-violence, chastity,
non-stealing and non-possession) and he added control of palate,
fearlessness, removal of untouchability, bread labour, equality of
religion and swadeshi. Gandhi followed such moral principles which
helped him in bringing the spiritual development. All these make his
soul become pure and see God face to face. All such principles are
extremely non-violent in character. He maintained that what he added
six moral principles are trying to make fundamental and vital for
the development of non-violence and truth in thought, speech and
action. These moral principles are advocated to enrich in the human
mind to pursue the virtues of truth, love and non-violence in every
sphere. His concept of ahimsa has religious dimension too. Religion,
for him, is undogmatic, tolerant, ethical and comprehensive. His
principle of equality of all religions is a corollary of the
principle of non-violence. Religion is not merely uttering the name
of God or worshipping at the temple or reading the various religious
books or observing rites but it helps man to see God face to face.
There are different types of religion in the world. Such different
types of religion he considered them as one and same. According to
him, different religions have one common goal, viz., the realization
of God. They have taught lofty virtue of morality, truth,
righteousness, brotherhood, non-violence and universal love. In his
opinion, the aim of religion is to try to attain God who resides in
all human hearts. He considered non-violence as the supreme
religious duty. For the psychological dimension, he firmly believed
that the virtues of love, truthfulness, non-violence, brotherhood,
altruism, tolerance, self-control, self-sacrifice, spiritualism,
compassion, welfare of all can overcome the culture of competition,
ego-centrism, hatred, falsehood, selfishness and violence. He
believed that man is essentially good and non-violent; even if a man
as an animal is a violent one. He can never remain violent only if
he awakes to the spirit of non-violence. For this reason, the
prophets and avatars have taught the virtues of truth, harmony,
brotherhood, justice etc. All such virtues are the attributes of
ahimsa. Gandhi has the optimistic nature and thinks about the
goodness of human nature. He considers non-violence is the law of
our being and on the other hand violence is of the brute. All man in
essence is alike. There is something lack in human mind about the
importance of human value. But everybody loves self-respect. He
says, “The basic principle on which the practice of non-violence
rest is that what holds in good respect of us equally applies to the
whole universe. All mankind in essence is alike. ‘What is therefore,
possible for him, is possible for everybody’’.7 In the
socio-politico-economic dimension of non-violence, he wanted to
establish a state where there is moral and non-violent
socio-political-economic system; and free from exploitation,
injustice, inequality, falsehood, hatred, communalism, capitalism,
centralization, misuse of political and economic power, fear,
possession of property and evils. All these, he considers, are the
sources of violence. For the social upliftment, he wanted to
establish an ideal state- Sarvodaya society in which all individuals
are treated as equal without the discrimination of cast, creed,
colour and sex. In the field of politics, he applied his doctrine of
non-violence and tried to establish a non-violent democratic society
and government. He firmly believed that ‘the science of religion
alone can lead to pure democracy’. Without it on a national scale it
never leads to such thing as a constitutional or democratic country.
In order to have the moralize politics; he established a
relationship between politics with religions of truth, love for
mankind and non-violence. Like the political field, he also talked
about the spirit and moral values of non-exploitation, equality and
justice must be included in economics. There can be no true
economics where there is disregard of the moral values to the
economics. A true economics stands for social justice and it
develops well of all equally including the poor. His idea of swaraj
bear in his mind is for the poor man’s swaraj. For the economic
development, he advocated the spirit of decentralization of economic
power, swadeshi, trusteeship and bread labour. His motto of
economics is ‘not mass production but the production by the masses’.
He established a non-violent economy – khadi, the spirit of swadeshi,
through which everybody should be able to get sufficient works and
to have the spirit of earn for living.
It has been
definitely shown that his concept of ahimsa is a practical one. He
called himself a practical idealist. As a practical idealist, he
tried to solve the various difficulties and problems in a rational
and scientific way. He was not only a preacher of it but also
practiced what he preached. Most of his basic tenets are derived
from the idealistic trend of traditional thoughts and practiced them
in the practical life to redress the grievances of humanity and the
evil politics of narrow minded people.
Gandhi became
Mahatma, the great leader of the masses through the proper
application of ahimsa. His concept of ahimsa tried to establish the
Kingdom of God on earth, which can only be hastened by the interior
transformation of man’s heart through love. He says, “If a man
strike you take no retaliation, Love that person even when they are
hurting you.” It is same as Jesus –“If a man strike you on one cheek
offer the other also, Love your enemies….” The ethics of love moves
basically in the direction of non-violence, non-resistance to evil,
i.e., love for all creatures. It is already recommended by Lord
Buddha that enmity cannot be put to an end by enmity. ‘Let a man
overcome anger by non-anger, let him overcome evil by good, let him
overcome the liar by truth’ (Dhammapada- Kodhavaggo).
Ahimsa is a
socio-ethical virtue and it is to be cultivated like other virtues.
“Non-violence is a power which can be wielded equally by all-
children, young men and women or grown up people – provided they
have a living faith in the God of love and have therefore equal love
for all mankind. When non-violence is accepted as the law of life it
must pervade the whole being and not be applied to isolated acts”.8
As a practical idealist he says that if any principle cannot be put
into practice in our practical life and never lead to welfare of
all, it must be discarded. He became the strongest symbol of
non-violence in the twentieth century. Through the spiritual
approach of ahimsa, India got independence from British rule in
1947. His concept of ahimsa becomes a spiritual powerful tool which
is also the way for establishing peace. The opposite of peace is not
war but violence and such notion has been adopted by peace
researcher today. Non-violence not merely means absence of violence,
non-killing or non-harming to other. It connotes the positive
attitudes of mind which comprehends all living beings. So, he
expanded the meaning of ahimsa as love. He recommended that every
individual should walk and work on the path of ahimsa. It is not an
easy thing to understand, still less to practice. It is an attribute
of soul so that it can be practised by everybody in all the affairs
of life. But it needs great patience. Gandhi’s philosophy of ahimsa
is more relevant today than ever before. In our present day society,
we are living in a situation of great turmoil where there is no
place which is secure and peaceful. We are now facing crime, hatred
and distrust between one individual and another, and between one
community and another community. Also, with the complexity of life,
one group of people wants to eliminate the other for no reason. In
order to achieve supremacy or pleasure or reward, they resort to
violence as a means, which affects the entire humanity. These
violent acts have eroded human values. All over the world, it is
proclaimed again and again that Gandhian notion of pacifism is
needed for present crisis. In the midst of the present international
scenario, 192 members of General Assembly of United Nations
unanimously adopted a resolution on 15th June, 2007 declaring 2nd
October, the birth anniversary of Gandhi, as ‘the International Day
of Non-violence’.
Mahatma Gandhi was
not the pioneer of the concept of ahimsa. He gave a new dimension of
the ancient concept of it and applied it very successfully in
various fields. It became a spiritual powerful weapon and way of
living in peace. His peaceful and non-violent movement influenced to
Martin Luther King Jr. for civil right movement in America. Nelson
Mandela and many more thinkers and social activists have been
greatly influenced by the Gandhian concept of non-violence in their
struggle against injustice. They had brought about peaceful solution
to the problems through peace and non-violence. Dalai Lama was
awarded Nobel Peace Prize in 1989; and the chairman of the committee
said that this was ‘in part a tribute to the memory of Mahatma
Gandhi’. All Nobel Peace Laureates have proudly acknowledged their
debt to Gandhi’s spiritual approach towards non-violence. Ahimsa is
the first article of his faith and the last article of his creed.
References:
1. Harijan, Dec.,
1936
2. Harijan
30-1-1937, 407
3. Yervada Mandir,
p.13
4. Gandhi,M.K., An
Autobiography, trans. Mahadev Desai, 1990, p. 221
5. Young India,
11-08-1920, Vol II, p.3.
6. Young India,
1-10-31.
7. Tendulkar, D.G.,
Mahatma: Life of Mohandas Karamchand Gandhi, op.cit., Vol. IV, p.
290 8. Selections from Gandhi, Nirmal Kumar Bose, p. 147 |