(Life & thoughts of Mahatma Gandhi as told in his own words)

all Men Are Brothers

[Life & thoughts of Mahatma Gandhi as told in his own words]

Table of Contents

About This Book

Compiled & Edited by: Krishna Kripalani
Introduction by : Sarvapalli Radhakrishnan
ISBN : 81-7229-000-43
Printed and Published by : Jitendra T. Desai
Navajivan Mudranalaya,
© Navajivan Trust, 1960


Chapter-03 : Means and Ends

Means and end are convertible terms in my philosophy of life.
(SB, 13)
They say 'means are after all means'. I would say 'means are after all everything'. As the means so the end. There is no wall of separation between means and end. Indeed the Creator has given us control (and that too very limited) over means, none over the end. Realization of the goal is in exact proportion to that of the means. This is a proposition that admits of no exception.
(SB, 37)
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 the obverse, and which 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. When once we have grasped this point final victory is beyond question. Whatever difficulties we encounter, whatever apparent reverses we sustain, we may not give up the quest for Truth which alone is, being God Himself.
(SB, 14)
I do not believe in short-violent-cuts to success.... However much I may sympathize with and admire worthy motives, I am an uncompromising opponent of violent methods even to serve the noblest of causes. There is, therefore, really no meeting-ground between the school of violence and myself. But my creed of non-violence not only does not preclude me but compels me even to associate with anarchists and all those who believe in violence. But that association is always with the sole object of weaning them from what appears to me their error. For experience convinces me that permanent good can never be the outcome of untruth and violence. Even if my belief is a fond delusion, it will be admitted that it is a fascinating delusion.
(MM, 126)
Your belief that there is no connection between the means and the end is a great mistake. Through that mistake even men who have been considered religious have committed grievous crimes. Your reasoning is the same as saying that we can get a rose through planting a noxious weed. If I want to cross the ocean, I can do so only by means of a vessel; if I were to use a cart for that purpose, both the cart and I would soon find the bottom. 'As is the God, so is the votary' is a maxim worth considering. Its meaning has been distorted and men have gone astray. The means may be likened to a seed, the end to a tree; and there is just the same inviolable connection between the means and the end as there is between the seed and the tree. I am not likely to obtain the result flowing from the worship of God by laying myself prostrate before Satan. If, therefore, anyone were to say: 'I want to worship God; it does not matter that I do so by means of Satan', it would be set down as ignorant folly. We reap exactly as we sow.
(HS, 51-52)
Socialism is a beautiful word and, so far as I am aware, in socialism all the members of society are equal ― none low, none high. In the individual body, the head is not high because it is the top of the body, nor are the soles of the feet low because they touch the earth. Even as members of the individual body are equal, so are the members of society. This is socialism.
In it the prince and the peasant, the wealthy and the poor, the employer and the employee are all on the same level. In terms of religion, there is no duality in socialism. It is all unity. Looking at society all the world over, there is nothing but duality or plurality. Unity is conspicuous by its absence.... In the unity of my conception there is perfect unity in the plurality of designs.
In order to reach this state, we may not look on things philosophically and say that we need not make a move until all are converted to socialism. Without changing our life we may go on giving addresses, forming parties and hawk-like seize the game when it comes our way. This is no socialism. The more we treat it as game to be seized, the farther it must recede from us.
Socialism begins with the first convert. If there is one such you can add zeroes to the one and the first zero will account for ten and every addition will account for ten times the previous number. If, however, the beginner is a zero, in other words, no one makes the beginning, multiplicity of zeroes will also produce zero value. Time and paper occupied in writing zeroes will be so much waste.
This socialism is as pure as crystal. It, therefore, requires crystal-like means to achieve it. Impure means result in an impure end. Hence the prince and the peasant will not be equaled by cutting off the prince's head, nor can the process of cutting off equalize the employer and the employed. One cannot reach truth by untruthfulness. Truthful conduct alone can reach truth. Are not non-violence and truth twins? The answer is an emphatic 'No'. Non-violence is embedded in truth and vice versa. Hence has it been said that they are faces of the same coin. Either is inseparable from the other. Read the coin either way ― the spelling of words will be different; the value is the same. This blessed state is unattainable without perfect purity. Harbour impurity of mind or body and you have untruth and violence in you.
Therefore only truthful, non-violent and pure-hearted socialists will be able to establish a socialistic society in India and the world.
(MGP, II, 140-41)
The spiritual weapon of self-purification, intangible as it seems, is the most potent means of revolutionalizing one's environment and loosening external shackles. It works subtly and invisibly; it is an intense process though it might often seem a weary and long-drawn process, it is the straightest way to liberation, the surest and quickest and no effort can be too great for it. What it requires is faith―an unshakable mountain-like faith that flinches from nothing.
(SB, 160-61)
I am more concerned in preventing the brutalization of human nature than in the prevention of the sufferings of my own people. I know that people who voluntarily undergo a course of suffering raise themselves and the whole of humanity; but I also know that people who become brutalized in their desperate efforts to get victory over their opponents or to exploit weaker nations or weaker men, not only drag down themselves but mankind also. And it cannot be a matter of pleasure to me or anyone else to see human nature dragged to the mire. If we are all sons of the same God and partake of the same divine essence, we must partake of the sin of every person whether he belongs to us or to another race. You can understand how repugnant it must be to invoke the beast in any human being, how much more so in Englishmen, among whom I count numerous friends.
(SB, 161)
The method of passive resistance is the clearest and safest, because, if the cause is not true, it is the resisters, and they alone, who suffer.
(SB, 162)