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Gandhi AND Contemporary World Notes
Political science (BA Honours)
University of Delhi
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Generic Elective (Political Science)
Gandhi and the Contemporary World
Study Material : Unit I-IV
Editors : Dr. Mangal Deo
Dr. Shakti Pradayani Rout
Department of Political Science
SCHOOL OF OPEN LEARNING
University of Delhi
B. (Hons.) English Semester-III
Graduate Course
Generic Elective (GE)
Gandhi and the Contemporary World
Contents
Pg. No.
Unit-1 : Gandhi on Modern Civilization and Ethics of Development (a) : Conception of Modern Civilisation and Alternative Modernity Nilesh Anand 01
Unit-2 : Gandhian Thought: Theory and Action Rimpreet Kaur Sandhu 12
(b) : (i) Peasant Satyagraha: Kheda and the Idea of Trusteeship
Dr Santosh Kumar Singh 24
: (iii) Social Harmony: 1947 and Communal Unity
Prashant Barthwal/ Dr. Shashikant 34
Unit-3 : Gandhi’s Legacy
(a) : Gandhi and Anti-Racism Movements Barkha Dubey 48 (c) : Women’s Movements Amaresh Ganguli 63 (d) : Gandhigiri: Perceptions in Popular Culture Vishal Kumar Gupta 72
Unit-4 : Gandhian and the Idea of Political
(a) : Swaraj Manish Kumar 88
(b) : Swadeshi Dr. Abhishek Pratap Singh 99
Edited by:
Dr. Mangal Deo
Dr. Shakti Pradayani Rout
SCHOOL OF OPEN LEARNING
UNIVERSITY OF DELHI 5, Cavalry Lane, Delhi-
Gandhi’s idea and viewpoint on modern, western and Indian civilisation. His insight on modern civilisation which he believes as a crush to India. How he uses Khadi or other Indian ideas as a symbol against modern civilization. And his ideas on education which is best suited for India.
IDEA OF CIVILISATION BY MAHATMA GANDHI
Gandhi has discussed his ideas and philosophy about civilisation in details, apart from that he also talks about the positive and negative features of western civilisation. He further analyses both Indian and modern (Western) civilisations in his many addresses and his books or letters especially in Hind Swaraj which he wrote in Gujarati during his return journey to South from London Opinion, the weekly printed by Gandhi in South Africa was used to publish Hind Swaraj in two instalments in same year. It was issued in the form of booklet in Gujarati in 1909 but it was banned by British Authorities, on the charge of seditious content. Without the fear of British Authorities’ move, Gandhi later develops his idea which he wrote in Hind Swaraj and went on to boost them in his later contribution throughout his life. We have to take a word if we need to understand approximately Gandhi’s attitude on European civilisation in the context of his work on his overall philosophy. His philosophy or perspectives generally rise from his response towards events and his desire to give lead to many social and political activities. We can study his thoughts uniformly despite coming from different sources as it is easy to connect, understand and study. We can observe this uniformity because of the presence of moral thoughts in his philosophy and his desire to set an example for his countrymen, not just by writing or saying but by implementing and practicing his values in his own life.
Gandhi in Hind Swaraj has cleared that violence is not a part of Indian civilisation and Indian civilisation has nothing to do with violence. Gandhi tries to fasten the Indian national movement through Hind Swaraj. Gandhi thus mentioned that Hind Swaraj is written in such a way that it will led people and militant nationalists to leave the path of violence which is suicidal in nature and come back to values of Indian glorious civilization. He believes that English will adopt our civilization and will leave.
Further, Gandhi in Hind Swaraj compares Indian civilisation and European civilisation. He refers Indian civilisation as morally and spiritually superior and European as violent and politically corrupt. He also criticizes the brute force of western power. He also distances himself from the extreme nationalist leaders because he believes that the path chosen by them is suicidal and can provoke the imperialist power to used total violence to end our movement of national independence.
Gandhi talked in details about Western civilisation in Hind Swaraj. He believes that Western civilisation is materialistic in nature. He believes that Western civilisation is known for its negative features such as luxury, inequality, greediness, aggression, imperialism, war, poverty, immorality, alienation, valueless and so on. Gandhi throughout his life has criticised all these values. But before studying all these in details and their impact on our social, political and spiritual aspects of human life we need to understand what Gandhi meant by civilisation.
Gandhi believes that civilisation is a mode of conduct that points out the path of duty to men. For him, observance of morality and performance of duty are convertible terms. For him, to attain mastery over mind and our passions, one has to obtain morality. Basically doing what we know ourselves.
Gandhi is his book Hind Swaraj has discussed about civilisation in chapter titled ‘Civilisation’ where he explains in details about modern Western civilisation.
Let us think, what state of things explains the word civilisation. In comparison to 100 years before, people nowadays lives in better houses. They consider this as a civilisation which encourages bodily happiness. Earlier they used to wear skins and used spears as ammunition. But today they were trousers and so many different types of clothes and spears have been replaced by revolvers. Earlier people plagued their field through manual labour but now they can plague a big field very easily through stem engines. Sign of civilisation is known by this. Earlier very few people used to write books but today anyone can write and they write anything and fill people’s brain with poisonous content. Earlier people used to travel in wagon but now they can fly, use trains to travel a very long distance at short time of civilisation for Europeans is considered by these. In future people do not have to use their hands or feet, machines will do everything for them. Today it is possible that a man standing behind a gun can possibly kill 1000 peoples but before people used to compare their bodies before any fight. These are considered as civilisation by them. Earlier people used to work in open fields according to their wish. But now 1000 of workers comes together to work for the welfare of factory. Their conditions are worse. They are forced to work for millionaire in a dangerous environment, risking their life. Earlier people are enslaved forcefully but today the greed of money and the luxury bought by money are making them enslaved. Today there are diseases which are hard to imagine earlier, doctors are busy making medicine, number of hospitals have increased. These are a civilisation’s true test. Earlier to send a letter we need to hire special messengers, but today anyone can write a letter at the cost of a penny and can abuse anyone. We can also thank someone at same cost. Earlier people used to cook in their home and have proper two to three times meal at their houses but now they need something to eat in every two hours.
According to Gandhi, this civilisation is neither moral nor religious. Rather this civilisation stands for increasing our bodily comforts which also it failed to do so. This civilisation is irreligious and people who are attached to this civilisation, they seem half mad. Gandhi believes that we have to be patient as this civilisation will be self-destroyed. According to Mohammad’s teachings, this is a satanic civilisation. And Hinduism calls it Black Age.
Gandhi further provides reasons why the western writers were not critical of the civilisation where they live.
We see very rarely people arguing against themselves. People, who are intoxicated by modern civilisation, will never speak against it, rather their purpose is to provide facts and arguments in support of it and they do it unconsciously because they believe it to be true. When people dreams they think it as real. They only got to know about reality when they are awakened. People who are living here or working is basically like a dreaming man. What we study is basically the work of defenders of the civilisation who claims
them. He says that Company has not taken India by their force rather we have given them. Gandhi says on the issue of India losing her freedom to English that.
They (English) have originally come to India for trade. He recalls the English. They have no intention of establishing their kingdom here. Who have assisted the Company’s officer? Who was tempted by their silver? History testifies what we have done; to become rich we welcomed the Company’s officer with open handed. We assisted them. If someone has the habit of drinking bhang and someone sell them, and then who is the one to blame here? By blaming seller, can we avoid our habit of drinking bhang? If we remove a particular retailer from a place then, will not someone replace him?
English merchant were able to settle in India because we encourage them. Whilstour prince has been combating among each other, they took the help of Britishers. Then this cooperation was practiced in war and commerce. We kill the morality inherited by our civilisation. Their main objective was to increase their commerce and earn more money. They accepted our assistance and increased their warehouse and later to protect their warehouse they employed their army, whose assistance we also took.
In Gandhi opinion, those Indians who are taking themselves away from Indian civilisation which is spiritual in nature and instead going towards material richness which is the base of western civilisation, is the inner and foremost cause of losing India’s freedom to English. Gandhi condemns Indian prince for their attitudes which gives Company the opportunity to establish their military here. He further points out the hatred between Hindu and Muslim as another reason to provide potential opportunity to East India Company for controlling India. And Gandhi concludes that India was not lost rather we gifted India to the English.
For Gandhi, Indian civilisation has been unquestionably the best civilisation but for him every civilisation had been on their trail and this time its Indian civilisation turns during British period. During this time, it was due to requirements of Indian sons, our civilisation become vulnerable. Gandhi was very positive, when he recognizes that whole India was not touched by slavery rather those who are affected by modern civilisation are enslaved.
Gandhi begins telling his own plan about how to free India by saying that to remove a disease completely we need to remove the cause of disease. Similarly, he believes that if we remove the cause of slavery, we will be free. He puts an interesting point that whole India is not enslaved rather only those who are affected by modern civilisation are enslaved. And those who have been in these conditions think the whole universe is in these conditions. But this is not the reality, yet we assigned our slavery to whole India. By seeing this type of pictures of India, he says that if we all think about above facts, then we will see that we will become free and so will India become free.
Gandhi defines Indian freedom movement as “India’s contribution to peace.” He defines his version of nationalism as Swadeshi or Swaraj. He declares his Swaraj as keeping intact the genes of Indian civilisation.
INSEPARABLE ASPECTS OF MODERN CIVILISATION: CURSE FOR INDIA
Gandhi blames some of the inseparable aspects of modern civilisation like railways, doctors and lawyers for poor condition of India. He warns that if we do not wake up in time, we will destroy India and her civilisation. It seems to us that Gandhi unjustly attack these institutions which provides a comfortable life to us. However Gandhi justified his argument confidentially. He starts his argument on modern civilisation by saying it is difficult to understand the evil of any civilisation. He further says that doctors’ gives medicine to a dying man, it does not hurt apparently but it produces a seductive colour about patient’s face, so we can believe in it. Civilisation is a curse and we need to careful about it.
Regarding railways, he says that without railways English cannot make a hold on India as they have now. He blames railways as a carrier to travel at any point in India and blames it for spreading epidemics like Bubonic Plague and has caused untold problems for Indian masses. He says Bubonic Plague was spread by railways. Without railways masses cannot move from one place to another place, working as a carrier of plague germs. Formerly, we are naturally separated. Gandhi believes railways as the cause of famines in India and says that due to railways, the frequency of famines increases because due to facility of locomotion, people sells their goods in dearest market and become careless, which increases the chance of famine. He also says that railways have looted the holiness of our hoy place because evil men fulfil their evil wishes speedily. Holy places in India have become unholy. Earlier, people go there with lots of difficulty. Generally, only real devotees would go there. But now bad man very easily reaches there for their evil’s practices. He concludes that railways can become a distributing agent only for evil man. Gandhi does not believe that railways are the cause of rise in the spirit of nationalism. He argues that we are a nation much before the railways come, even before the Britishers presence in India. He says that Britishers has taught us that we are not a nation and it will take centuries to become a nation. Gandhi believes that there is no foundation to Britishers’ claims. We are a nation much before they came to India. We (whole India) are inspired by one thought. Our way of living was same. They were successful is establishing a kingdom because we were a nation. But they divided us and broke us.
While further explaining his argument, Gandhi says that he never wanted to say that there is no difference among us, just because we are a nation but the leading man of the family travels throughout India either on feet or in bullock carts. They learn each other languages and there were no differences between them. He questions his readers, what would be intention of our foreseeing ancestors to establish Setubandha (Rameshwar) in south, Jagannath in east and Haridwar in north as places of pilgrimage. Gandhi says that our ancestors were not fool to do so. He recognises their action in below words.
They knew that worship of gods can be done at home also. They believed that whose heart is pure and holy, Ganges is in their house they saw that India is by nature an undivided land, that why they argued that India should be a nation. Arguing thus, they establish holy places in different parts of India and later sent their followers to different parts of India with the idea of nationality which is unknown to rest of world. Gandhi believes that Indians are one as no two English men are. Only those people, who believe
system based on needs of Indians which propagated an element of goodness and for this an education system is needed which is based on the lines of goodness.
Although, Gandhi was not in favour of Western education as it did not cater the needs of indigenous people and he believes that the medium of language is foreign and thus unsuitable for Indians. He believes that the Western education system would eventually deprive the Indians of originality and won’t be able to propagate and pass down its rich cultural knowledge. Gandhi believes that education system of west is not suitable for India and has dried up the originality of Indian cultures. He further says that western education system has made the vulnerable class more vulnerable.
The western education system has created a big gap between the masses and the educated Indians. Gandhi categories educated Indian elites as traitors of motherland as they have been willingly victims of western education system. At the same time we can see there are so many nationalist leaders who have rejected British rule but has accepted western education system, since they believe the western education system will make India a materially advanced nation. We can see Gandhi’s view is different from others from very start of his political career.
Gandhi also alleged that the Western education system neglected agricultural training, weaving, Indian art and culture etc. In the early 1900s especially during the Champaran Satyagraha, he opened its first school in Barharwa.
Through the education system based on the needs of India, he tries to propagate the idea of society based on truth and non-violence, for which education is the key element.
GANDHI’S SWARAJ AND NATION-STATE
Two of the ideas accepted by most as brought by Britishers namely the concept of nation state and that of western civilisation were both criticised by Gandhi. For Gandhi the idea of nation state was different from that of the West believes “a nation does not belong to any particular religion or sect it should be absolutely independent of either.”
Gandhi does not agree with the notion that India becomes a nation under Britishers. For this he believes that the rich ancient culture history and civilisation continued accommodating diversity in India. Although pre-dominantly India was of Hindu in character but it was open to non-Hindus and their ideas, beliefs, values and way of life.
For several centuries India has shown the world for what it is known as unity in diversity. Indian civilisation sheltered and cherished new ideas, values and beliefs with that of the native.
Secondly, he believes that pilgrimage places were made with an objective to harvest the evolution of consciousness of Indian. He believed and to quote pilgrim centre were made “to create and sustain a sense of common identity among Indians scattered over an immense territory.”
Even with new ideas and belief system, new religion, new way of life and all the factual differences present within it were not significant enough to prevent the idea of a common
notion, as Gandhi believes that religion can never be a basis of nationality for India unlike the western idea of nation state which advocated commonality and not essentially unity.
He rejects Lord Macaulay’s believes that English has united Indians and Gandhi focuses more on provincial language. In Hind Swaraj Gandhi writes “the foundation that Macaulay laid of education has enslaved us.”
This is the primary reason that even in his concept of education he believes that medium of instruction should be mother tongue and not English as advocated by many and propagated by Britishers. He believes that education propagated in mother tongue is important to ethical education. Gandhi believes that foreign language creates a divide between the English speaking elite and mother tongue speaking masses.
Gandhi selected Hindi written in Devanagari script as the “lingua franca of India.” Additionally, he emphasised that every Indian should know other languages like Arabic, Tamil, Persian and Sanskrit apart from Hindi.
For Gandhi, a nation should be based on Swaraj, truth, non-violence and not on boundary or religion. The nationalism prevalent and needed in India is very different from the ideology of nationalism advocated by the west and thus Gandhi criticised it.
SUMMARY
It will not be correct to conclude that Gandhi was totally against modern civilisation and he wants to go back to the past of India. He has always criticized the ill characters of modern civilisation. Gandhi was a social and religious reformer. He fought against all the ill elements of Indian civilisation such as hereditary priest-hood, untouchability of lower caste, not allowing entry of lower caste in temples etc. He started many campaign with scientific spirit and socio equality for social reforms. Many of those socio-economic changes going at the time of Gandhi or later in India, has led to emergence to new social class, which was possible due to Gandhi’s idea and his efforts for socio-economic changes. Gandhi was way ahead of his time, his ideas of non-violence has led him with the title of “Prophet of the Atomic Era.”
Gandhi was critical of materialism, he opposes machines and centralisation of products and he favoured life of labour in the society in his concept of ‘bread-labour.’ He supports the idea of economic self-sufficiency of villages. He describes his ideas as an ideal socio- economic order in which independence should start from downwards which will led a village became republic and full power in the hand of panchayat. He was not fully against the modern civilisation but he has the fear of materialistic progress in west and their concept of modernity.
It will be totally wrong to say that Gandhi had totally rejected the ideas of west and was not influenced by them. Gandhi learns new things from his experiments and views his life as ‘experiment of truth.’ Of course he was very selective and innovative when it comes to borrow from west. He was aware of some of the elements of modern civilisation which was good for India and hence he adopted the democratic political process from them. In the preface of Hind Swaraj, he has argued his fellow countrymen to adopt good aspects from modern civilisation.
Gandhi, M., Towards New Education, Navajivan Publishing House, 1953, (ed by Bharatan Kumarappa) Bandyopadhyaya, J., Social and Political Thought of Gandhi, Bombay, Allied Publishers, 1969. Chatterjee, M., Gandhi’s Religious Thought, London, Macmillan, 1983. Pillai, Mohanan, B., Gandhi’s Legacy and New Human Civilisation, Gyan Publishing House, New Delhi, 1999
Unit-
GANDHIAN THOUGHT: THEORY AND ACTION
Rimpreet Kaur Sandhu
STRUCTURE
Introduction Satyagraha: Meaning, Nature and Definition Truth and non-violence Self Suffering (Tapasya) Personality of Satyagrahi Use of Satyagraha by Gandhiji ChamparanSatyagraha Kheda Satyagraha Ahmedabad Satyagraha Rowlatt Satyagraha Fundamental Rules of Satyagraha Code of discipline to be followed by Satyagraha Limits of Satyagraha Methods/ Dimensions of Satyagraha Non violent Non- Cooperation Civil Disobedience Winning the opponent by self-suffering Hunger strike Strike Compromise Fasting Boycott Hijrat Gandhi’s Satyagraha in 21st century Criticism of Satyagraha Conclusion References
INTRODUCTION
Mahatma Gandhi (1869 1948) was the architect and builder of modern India. He played an important role to free India from the slavery and provided a new direction for the new
the satyagrahi can establish his control over the people and this control will be done by ruling over the hearts of the people and this is possible only when he establishes a living relationship with them and shows his love for them. Satyagraha is the exercise of spiritual force against all kinds of injustice, violence, insult, and exploitation. If the government does not represent the people and supports dishonesty and terrorism, then it is necessary to compensate those who want to protect their rights, they should be ready to bear all kinds of hardships. Wherever riots, injustice, exploitation, and untruth are seen, there should not be any hesitation in making effective use of Satyagraha.
Gandhiji used to say that the alphabet of non-violence is learned in the family first and then it can be used at the level of the country and abroad also.” Satyagraha is the only weapon through which resistance to evil and injustice is possible. Satyagraha in social life also has the same significant role as it is in personal life. Satyagraha is the most effective weapon in the solution of social evils and evils. Satyagraha is a spiritual method in which without any hatred against one’s atrocities, a person follows the voice of one’s conscience and under no circumstances should the truth be abandoned, no matter what the circumstances are one should not be negative? Richard Greg writes that Satyagraha is such a tripartite mirror, in which a Satyagrahi can see himself from the point of view of the opposition, he can show his opponent in his true form and the public can show their opinion and support by seeing both the forms. “Gandhiji's Satyagraha is such a positive principle and constructive program, which any person can adopt in any situation. This can be used by a Satyagrahi not only towards his opponent, but also towards his nearest and dearest. Although Gandhiji first used Satyagraha in South Africa, which had a wide impact, only after that he used it as an important weapon in the Indian national independence movement.
TRUTH AND NON-VIOLENCE
Gandhiji writes that truth is derived from the word "Sat". Sat means "to be true being" and there is no existence of anything other than truth. That is why the true name of the Supreme Lord is ‘Sat’ meaning ‘Truth’. Therefore, it is more appropriate to say that the "truth is God" than to say that "God is the truth". (Tue morning 1 Yerawada Jail 22.7) The same non-violence is impossible without the search for truth. Non-violence and truth are two sides of the same coin. The means of non-violence and the means to achieve the truth are in our hands, so non-violence was considered to be the ultimate religion. If you keep worrying about the means, then you will see the end someday. No matter how much trouble comes in our path, no matter how much we may be defeated from the outer point of view, even then we should chant only one mantra without giving up faith, only truth is God. The same path of his truth, the same the means is non-violence. Gandhiji does not keep truth and morality separate from the political, but connects them together. He believed that the aim of politics should be to establish truth, because politics is a means to do good. Therefore, its means must be proper. He says, “My faith in truth alone can establish a non-violent society. Thus, Gandhiji used to say that my love for non-violence is greater than all mundane or supernatural things. It can only be equated with my love
for truth. Which in my view is synonymous with non-violence, only through non-violence can I see and reach the truth.” (Yug India, p. 61, 20.2). That is why they say that Satyagraha is an experiment to introduce truth and non-violence into political practice. According to Gandhi, though truth is absolute, but our knowledge and experience about it is relative and partial. What we believe to be true may be false to another. In fact, Satyagra his assume that their opponents or exploiters are also going to follow the path of truth. That is why non-violence is the means of discovery of truth.
SELF-SUFFERING (TAPASYA)
Gandhi’s concept of ahimsa goes far beyond “renunciation of the will to kill or damage”; Ahimsa, to Gandhi, is love also. Gandhi relates love and self-suffering (tapasya) as follows: “Love never claims, it ever gives. Love ever suffers, never resents, never revenges itself... The test of love is tapasya and tapasya means self suffering.” (Bondurant, p. 26) In satyagraha, self-suffering is accepted by the Satyagrahiupon himself in order to morally persuade the enemy. Self-suffering is neither an inability nor a submission against his enemy. It is a fight against an evil system and a tyrant with one’s soul force. In other words, self-suffering is the way of the strong. Gandhi says, “Ahimsa cannot be taught to a person who fears to die and has no power of resistance.” (Gandhi, 1935).Critics who said Satyagraha is the way of the cowards, to them Gandhi replied, “I do believe that where there is only a choice between cowardice and violence, I would advise violence.” (Gandhi, 1920) Self-suffering is clearly different from cowardice as well as violence against the opponent. Self-suffering, in Satyagraha, is directed to resisting humiliation as well. Gandhi gave supreme value to the dignity of a person. Gandhiji believed that submitting to humiliation should be resisted even at the cost of self-suffering of the body, even unto death. It is dehumanizing when one is forced to act against one’s own conscience. Therefore, Gandhi insisted that every Satyagrahi “.. refuse to do that which his conscience forbids him to do and must preserve the dignity of the individual though it means loss of property or even life.” (Gandhi, 1944, p. 360) Self-suffering is integral to non-violence as it is a means in satyagraha to overcome fear. Gandhi says, “One must learn the art of dying in the training for non-violence... The votary of non-violence has to cultivate the capacity for sacrifice of the highest type in order to be free from fear... He who has not overcome all fear cannot practice ahimsa to perfection.” (Gandhi, 1940) Although the satyagrahi does not inflict direct violence to the opponent in practicing self- suffering, it has been severely criticized for inflicting violence upon the satyagrahi himself.
PERSONALITY OF A SATYAGRAHI
Gandhiji writes in the Navjivan of February 23, 1930 that the Satyagrahi does not discriminate between relatives, children, old people, men and women. Not only the use of physical force against anyone, but also stays away from any kind of, hatred, high and low or anything negative. He has the power to accept death with ease and joy.” He cannot seek any kind of harm by mind, word and deed, even while opposing his opponent. He
their pay to 20%. The workers protested and demanded 50% of the pay. They gave the excuse of increased prices due to the ongoing World War I. Gandhiji wanted to support both the classes, that is, the Mill owners and workers. He tried hard to persuade the mill owners through his friend Ambalal Sarabhai, but he failed. He suggested workers to strike and he also fasted along with them. In the end, the male owners agreed on 35% increment to the workers.
Rowlatt Satyagraha (1919) - Britishers introduced a bill that critically curtailed the freedom of the Indians in the name of curbing terrorist violence. It included provisions for detention and arrest without warrant for as long as two years. This angered Gandhiji and he called for a nationwide strike along with fasting and praying. However, it failed to achieve its goal and incited violence across the country and this fear the Britishers. In the end, Rowlett satyagraha was taken back due to the Jallianwala Bagh incident. Which happened on 13 April 1919 and Rowlett satyagraha was withdrawn on 18 April 1919.
FUNDAMENTAL RULES OF SATYAGRAHA
(1) Self reliance is necessary and outside aid should not be looked out for.
(2) Initiative should be always taken by Satyagrahis through positive resistance, adjustments and persuasion must push it forward.
(3) Propagation of the objectives, strategy and tactics of the campaign. Propaganda must be made an integral part of the movement. By Education of the opponent, the public, and participants must continue apace.
(4) Reduction of demands to a minimum consistent with truth. Continuing reassessment of the situation and the objectives with a view to possible adjustment of demands is essential.
(5) Progressive advancement of the movement through various steps and stages determined to be appropriate within the given situation. Direct action is to be launched only after all other efforts to achieve an honourable settlement have been exhausted.
(6) Examination of weakness within the Satyagraha group. The morale and discipline of the Satyagra his must be maintained through active awareness.
(7) Cooperation with others.
CODES OF DISCIPLINE TO BE FOLLOWED BY SATYAGRA HIS
As per 1930 movement, Gandhi laid down the following points as a code for volunteers :
(1) He should not be angry on the opponent and should not hold the tit-for-tat behaviour. He should be caring towards others.
(2) Do not submit to any order given in anger, even though severe punishment is there for disobeying. (3) A Satyagrahi should abstain from swearing and insulting others. He should keep his calm while respecting others feelings and emotions. (4) He should protect others life even if it is done at the cost of his own life. (5) Do not resist arrest nor the attachment of property, unless holding property as a trustee. (6) Refuse to surrender any property held in trust at the risk of life. (7) One should behave in an a respectful manner even if he is taken as a prisoner. (8) As a member of a Satyagraha unit, A person should abide by the leaders of Satyagraha unit, and can also resign from the unit in the event of serious disagreement.
LIMITS OF SATYAGRAHA
Pointing out the limitations of Gandhi's Satyagraha, Bhikhu Parekh (2001: 73-74) says that-
Gandhiji's belief that suffering one's own suffering melts the heart of others is not necessarily true in all situations. Seeing the suffering of others, the change of heart depends on whether the other person accepts that suffering as right or not. The victorious soldiers in the war are never affected by the suffering of the defeated soldiers, and neither are the people of the nation they represent. The majority of Germans in Nazi Germany were not impressed by the suffering caused to the Jews, because they were so imbued that the Jews were the main cause of Germany's downfall."
Gandhiji said that Satyagraha never fails, it is idealistic but does not prove to be true in practice. To die while doing satyagraha and unwilling to follow any other path can be a moral principle but not a political principle. In a certain context, satyagraha is more politically successful than many other technical forms, but it is not necessarily successful in every situation. No satyagraha was started even after human bodies were found in a Nazi camp." As the famous Jewish thinker Martin Buber wrote to Gandhi, unless there were witnesses, no martyr is a martyr, and without martyrdom, Satyagraha is deprived of moral energy. (Bhikhu Parekh (2001: 73-74) AVM Grimark, editor of the general Javis Funtier, who was a fan of Gandhiji, wrote to Gandhi that a Jew in Nazi Germany could only work for five minutes and after that he would have been caught and hanged. Gandhi replied that Hitler was also a human, so those Jews who were about to die should embrace their own death while maintaining human dignity so that the common man of Germany would be impressed by it.
Gandhiji has considered only non-violence as the solution to all problems, but in practice it appears that even a little violence in the circumstances is necessarily part of it and which cannot be neglected.
Gandhi AND Contemporary World Notes
Course: Political science (BA Honours)
University: University of Delhi
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