Relevance of Gandhism in the Modern Polity |
|
- Dr. Ravindra Kumar*
Presently a big
portion of the world happens to be under Democratic system of Government. Theoretically, this system stands out to be the best up to now. This is a
truth. It is the best because people are connected with it directly or
indirectly at every level. Not only this, it is this very system, which
provides maximum opportunities of public progress and development. People
can themselves decide in this system the mode of their welfare. However,
even though being theoretically the best system of government, if we peruse
the democratic nations, we first of all find that there is non-equal
development of the citizens. We subsequently find that these nations are
more or less victimized by regionalism. They have problem relating to
language. They are under clutches of terrorism and communalism. There is
also the problem of negation of human rights in these nations. There are
other vivid problems akin to mention above and peace is far away so long as
these problems exist. These nations should get themselves rid of these
problems in to, all citizens of them must have equal development and they
should have communal harmony towards making all citizens collective and
unified partners in progress. But, in reality, it is not so.
It is essential that
the nations of democratic system of government should be free from
above-mentioned problems, must be capable of ensuring equal development of
their all citizens and the citizens concerned must march forward on path of
progress in unified way along with rendering contribution to world peace.
Gandhism is very much contextual today on this accord. It is significant.
Let us grasp importance of Gandhism while analyzing it in brief.
Gandhism:
In quite simple and
clear words, Gandhism consists of the ideas, which Mahatma Gandhi put forth
before human world. Along with that, to the maximum possible extent, Mahatma
Gandhi treated his individual life in accordance with these ideas. Clearly,
Gandhism is a mixture of Gandhi’s concepts and practices. I do not hold
merely his theory to be Gandhism. The basic groundship of Gandhism happens
to be non-violence.
The non-violence is
the most ancient eternal value. This non-violence is the ground of
ancient-most civilization and culture of India. Mahatma Gandhi said on this
very account while making his concepts and practices based on non-violence:
“I have nothing new to
teach you… Truth and non-violence are as old as hill.”
As we know,
non-violence and truth are two sides of the same coin. After knowing
Gandhism, it is imperative for us to know clearly the concept of
non-violence also as it accords the ground for Gandhism.
Non-Violence:
What is non-violence?
Ordinarily, we attribute non-violence as a dictum that prescribes
non-snatching of anyone’s life. Really, this is not complete derivation
pertaining to the concept of non-violence. Non-violence is quite opposite to
violence. As such, it would be better to know the position relating to
violence in order to know non-violence and to be in knowledge of its
meaning. According to a Jain scholar:
“Whenever, we hurt
some other living being through our thought, utterance or action under
non-cordial stipulation and non-apt learning, such an impure spirit or act
of destroying life of some other one, including the impure tendency,
utterance or presuming, is taken to be full of vice of violence. In such a
situation, even if there is no sort of violence externally, it intrinsically
ipso facto remains a tendency of violence.”
As a situation
opposite to violence is non-violence, we can firmly state, “Total
non-violence consists in not hurting some other one’s intellect, speech or
action per own thought, utterance or deeds and not to deprive some one of
his life.” We can clearly say this in a few words as follows: Abstinence in
to from violence is non-violence.
Mahatma Gandhi fully
agrees with above-mentioned derivation of non-violence. He himself has said,
“Non-violence is not a concrete thing as it has generally been enunciated.
Undoubtedly, it is a part of non-violence to abstain from hurting some
living being, but it is only an iota pertaining to its identity. The
principle of non-violence is shattered by every evil thought, false
utterance, hate or wishing something bad unto some one. It is also shattered
per possession of necessary worldly things.” In this chain Mahatma Gandhi
clarified in an edition of Young India:
“…To hurt some one, to
think of some evil unto some one or to snatch one’s life under anger or
selfishness, is violence. In contrast, purest non-violence is epitome in
having a tendency and presuming towards spiritual or physical benefit unto
every one without selfishness and with pure thought after cool and clear
deliberations… The ultimate yardstick of violence or non-violence is the
spirit behind the action.”
Mahatma Gandhi, while
in principle admitting his concept of non-violence, clarified further in
this respect and said:
[A]
Non-Violence is perpetual:
In context of
non-violence being perpetual, Mahatma Gandhi states, “…When we peruse the
era from beginning unto now relating to the period for which we gain
historical evidence, we find that man has been ultimately treading path of
non-violence”. It is, as such, that non-violence came into existence along
with man. “In case it has not been with man from the very beginning, there
might have been self-doom by man”.
However, it has not
been that and not only human race is alive in such a huge number but there
has been gradual enhancement in development and nearness in spite of
presence of various obstacles and nuisances. This could never have been, but
because non-violence is perpetual, it happened.
[B]
Non-Violence and truth both are complementary to each other:
Non-violence is
governing because it is perpetual and permanent. It is on this accord that
Mahatma Gandhi says, as I have already enunciated that “Truth and
Non-violence are two sides of the same coin. Both have same value.
Difference consists in approach only. On one side there is non-violence, on
other side is truth”.
The derivation is that
Truth stays with permanence or that Truth is permanent. Non-violence on
account of being permanently present stays to be true.
[C]
Non-Violence and Cowardice unrelated:
Mahatma Gandhi always
believed in active non-violence. He had desisted inaction always like a
brave man. It is a truth relating to non-violence that it is not a weapon of
a week person. It has no place for cowardice. In own words of Mahatma
Gandhi, “…Non-violence should not be mistaken to be a true battle against
every sort of evil”. He further states:
“In contrast,
non-violence of my conception is true battle against evil; it is active
confrontation and not a device of tit for tat.”
Mahatma Gandhi
clarified to those who were keen to take non-violence to be a weapon of the
weak or those who terming it as concrete and was upbringing non-action:
“…Non-violence and
cowardice are not at all inter-related. I can think of a person to be coward
at heart even if he is totally armed. In case it is not taken as cowardice
to be equipped with arms, it is certainly symbolical of fearfulness. Pure
non-violence is impossible without pure bravery”.
He clearly said at
innumerable occasions in time of national struggle for freedom that was
being bravely carried out with fearlessness under his very leadership:
“…Non-violence is an
active force. There is no possibility of cowardice or weakness in it”.
Further… “There can be
hope of a violent person being non-violent one day but there cannot be such
a hope in relation to a coward”.
[D]
Non-Violence is Social as well:
Non-violence
permanently exists in human nature and as I have stated, it came on earth
with man. It can be said that one who is CREATOR of man on earth, is also
ONE who kept non-violence permanently in human nature. Our existence could
not have been if it was not so. We not only safeguarded our existence in its
permanent presence but also progressed deeply and that is all clear before
us. We are well aware that any progress is impossible without co-operation
from others. When progress has been there, it is imperative that
co-operation has been there. Co-operation is possible only when there is
non-violence. As such, the non-violence, which is individually present,
remains present socially also. It is in this accordance that Mahatma Gandhi
says:
“…Non-violence is not
only individualistic, it is social also”.
Logically, he further
states in this regard:
“It must be developed.
We are bound to admit that regulation of mutual relations in society is
through non-violence to a considerable extent. I wish it to be developed on
large scale”.
To those who take
non-violence to be merely an individual notion, he said without mincing
words, “It is not true that society cannot be organized or operated on basis
of non-violence. I oppose such a statement”.
[E]
Non-Violence is all-timely and all welfaristic:
As I have said,
non-violence emerged on earth with man and Mahatma Gandhi took it to be
perpetual and eternal. In this chain, he called upon the people to continue
to develop it in practice throughout life while taking non-violence to be
the basis of life. He said, “Non-violence should not be practiced on
specific occasion only”. It is well timely. It is not short-lived or casual.
Along with this, Mahatma Gandhi admits non-violence along with dogma of
all-welfare and equality in to. He separates it from utilitarianism
completely and instantly from this point of view. In his own words:
“A worshipper of
non-violence cannot ditto utilitarianism. He will work towards
‘Sarvabhoothitaya’ that is maximum benefit of all and shall perish
himself while constantly endeavouring to gain the ideal. Maximum pleasure of
all includes maximum pleasure of maximum number also. Follower of
non-violence and utilitarianism will be found so many times at a path but
ultimately an occasion will be there when they will find themselves forced
to tread separate paths. In certain directions, they will also have to
oppose each other. A utilitarian cannot sacrifice himself for the sake of
saving his argumentation whereas a non-violent is always ready to face
perishment”.
[F]
Godly faith is essential for Non-Violence:
Mahatma Gandhi
integrally combines non-violence with God. According to him, “It is
impossible to tread path of ‘Truth and Non violence’ unless one has vital
faith in God. God is that alive force which incorporates all remaining
forces of the world. This force does not depend upon anyone and it exists
even when all other forces in world come to an end. In case I do not believe
unto this all glittering light, that incorporates everything, I fail to
understand as to how am I alive!”
God is really the
Lord of universe. He accorded non-violence on earth along with man so that
man can progress along with his existence and gain ambition. God kept all
within the region of equality along with that. He has no consideration
towards discrimination all small or big, high or low, rich or poor etc. It
is possible only through developing non-violence that a man attempts to
tread his life while practicing these non-discriminations in life. When man
does so, he cannot at all ignore God who happens to be the Lord and who kept
non-violence permanently in his nature.
These are some
significant clarifications, which Mahatma Gandhi offers in context of
non-violence. No doubt, non-violence is natural, true, and perpetual and a
device that is far away from cowardice. It is social value also along with
being an individualistic one; it is all-timely and all welfaristic. It is
essential to believe in God if one cherishes to believe and practice
non-violence. When I myself ponder over, I firmly believe that all eternal
values get themselves comprehended unto non-violence. Forbearance can be
there only while non-violence is in existence. Unity, compassion,
fraternity, justice or equality is also for its help alone. It is basis,
mother and up bringer of all the values.
Mahatma Gandhi, Non-Violence and Democracy:
While accepting
dictum of all-welfare as basis and not that of majority, Mahatma Gandhi is
certainly a staunch supporter of democracy and along with that, he wants
that it should be intermingled with non-violence in every manner. In such a
democracy, “Quantum of interference in liberty of people happens to be the
minimum”.
In fact, Mahatma
Gandhi takes real democracy to be that admits governmental interference at
the minimum, which has peace at the maximum and all progress on the basis of
equality. It is possible only when non-violence is imparted the supreme
status in practice as well as in principle and at social as well as
individual plane. Only such a democracy can be successful in its real goal.
We could know the
derivation pertaining to non-violence and also by perusing Gandhian point of
view, its significance for human race. We could clearly know that it is only
non-violence, which can make life prosperous at every level. When it is so
why should not the democratic countries make themselves prone to
non-violence in the event that these countries with democratic governance
system accept welfare of all citizens to be their ambition or goal? Mahatma
Gandhi wants this very all out of the system of government and it is really
a thing of significance. It is such a significant matter that this reality
cannot be denied by me or by anyone amongst you. It is on this accord that
Gandhian non-violence is immensely significant in system of today’s
governance, especially in a democratic system.
Presently, the
democratic system in operation in worldly nations is not according to
Gandhian principle. We are not getting what Mahatma Gandhi ultimately
cherished from democracy. If it was so, these nations could be devoid of
atmosphere of violence and presence of fear. There could not have been
corruption and divided human society. I have already emphasized that there
could not have been problems pertaining to terrorism, communalism,
regionalism and problems relating to languages. More than this all, there
could not have been observance of ethical and moral degradation in public
life. Such degradation is being observed constantly. The main cause after
all these things remain that all activities of these nations are not
non-violent. There cannot be any possibility of violence while there is
Gandhism in democracy. Violence is not sacred, pure or welfaristic from any
point of view. Whatever is gained on basis of it is impure and temporary. It
is on this accord that it cannot pace with democracy even for a moment.
Mahatma Gandhi says, “Democracy and violence can never be mutual”.
Basis of democracy is
non-violence in toto. And, there cannot be any diminution in it.
Non-violence should be real; not merely titular. Democracy shall be
pro-people only while so. Mahatma Gandhi said in this context, “If they are
to be truly made democratic, they must be valiantly non-violent”. In case of
absence of this attribute, democracy shall be there for name sake only and
it would be better for it to…clearly be supporter of dictatorship.
Modern system of Governance and Non-Violent Gandhian way:
After above-mentioned
analysis, the question arises before us as to how to guide modern system of
government, especially democracy, towards Gandhian way, which undoubtedly
has non-violence as its basic root. Then, it is to be made and quotable
towards equal development of all citizens. This democracy must be such that
“it should not warrant power of punishment”
In it, “… people will
certainly be conscious regarding their duties: they may sometimes, of
course, be ignorant towards their rights”.
In case there is
something anti-people in it, the people shall make it favourable to them
through non-violent means.
As we have analyzed,
Mahatma Gandhi is in favour of spontaneous development of non-violence. To
make democracy ultimately in accordance with non-violence remains to be his
goal. This is possible. He rightly said in this regard, “… Non-violence is
not merely an individual concept. It is social concept also. It must be
developed in this form”.
Development is
essential and it is in sight. He again states in this regard along with
citing a nice example, “Mutual practices in society are regulated by
non-violence to a considerable extent. I want it to be at development at
larger scale”.
This should of course,
be done in right direction and with truthful spirit.
It is the inference
that the non-violence permanently present in human nature should be
developed in practice from its present state towards progressive one in
right direction per truthful spirit. A true and cherished democracy shall be
established only in such a condition. A system shall be commendable in
proportion to non-violence in it. This is important regarding every system,
however, the government of the people-democracy-remains foremost in this
chain. We have accordingly assigned it topmost place under our discourse.
Polity must be
fearless, full of equality, providing protection to all eternal values and
only then it can be pro-people. It can accord apt dimension to development.
Man can contribute to world peace only in such a system of government along
with gaining his goal. Government should be welfaristic to people and above
being non-violent as enunciated by Mahatma Gandhi. Gandhian principle of
non-violence is very much significant in modern system of government from
this point of view. This significance is likely to be of permanent nature
perpetually.
The
democracy of Mahatma Gandhi's imagination:
Yes, the democracy of
Mahatma Gandhi’s imagination-fully encircled with non-violence -exists in no
nation of the world as up to now. Democracy of his imagination happens to be
one, which does not have any provision of punishment and even an
organization like ‘State’ happens to be obsolete in it. This is because
Mahatma Gandhi holds, “…State is symbolical of centralized and organized
violence”.
As non-violence is
connected with human soul, man can be non-violent whereas in opposition to
it, “… State is a soul-less machine. On this accord, it is impossible to get
rid of violence. Its very existence depends upon violence”.
Non-existence of state
as cherished by Mahatma Gandhi is impossible instantly or in near future.
Even then, it is incumbent on the people, who are living in state
organizations, to develop non-violence that is permanently present in their
nature and to enhance it gradually up to adequate level. Along with that,
all systems [specifically democracy] should, work in direction of
development of non-violence at individual, community, social and national
levels. The atmosphere of fear which we see, the diminution of values in
life and the problems having cropped up vividly cannot be eradicated without
developing it.
There is no
alternative to non-violence. The whole human history is within our purview.
Whenever polities were under clutches of violence, tacitly or expressively,
they could not get anything except doom and disaster to their citizens.
Their own peace was fully shattered per this doom and others were also badly
affected. It is in this regard that in accordance with philosophy of Mahatma
Gandhi, non-violence should be admitted as invariable part of our life and
it is on the basis of this dictum that modem polities must operate. This
will be very nice for them.
I have stated that
polities cannot all of a sudden operate as per expectation of the Great
Mahatma Gandhi. Non-violence cannot be a part of conduct instantly, but
Mahatma Gandhi’s suggestion is very important in this regard as I have
already mentioned. However, the polities must forward certainly in this
direction. Needless to say that non-violence is true, natural, and enemy of
fearfulness, stands at top amongst eternal values including the equality and
has been gradually progressive. Its nice and vital example is before us in
the form of its development unto today, since the inception of human
race-that is since initial human-state. We clearly see that in spite of
differences to whatsoever extent, ultimately there is an innovative desire
for peace. This is because non-violence happens to be in human nature, as I
have said again and again, and human being like it.
Gandhism calls
upon modem polities to march in this direction and to make them prone to
non-violence. This is really welfaristic. We cannot at all minimize
significance of Gandhian non-violence in modem polity.
|