The Mind of Mahatma Gandhi
[ Encyclopedia of Gandhi's Thoughts ]

The Mind of Mahatma Gandhi

(Encyclopedia of Gandhi's Thoughts)

Compiled & Edited by :
R. K. Prabhu & U. R. Rao

Table of Contents

An Introduction
  2. TRUTH
  4. FAITH

About This Book

Compiled & Edited by : R. K. Prabhu & U. R. Rao
With Forewords by: Acharya Vinoba Bhave & Dr. S. Radhakrishnan
I.S.B.N :81-7229-149-3
Published by : Jitendra T. Desai,
Navajivan Mudranalaya,
Ahmedabad - 380 014,
© Navajivan Trust, 1960


Chapter-52: The Communist Creed

Basic Issue
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 to be 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.

(YI, 11-12-1924, p. 406)

I must confess that I have not yet been able to fully understand the meaning of Bolshevism. All that I know is that it aims at the abolition of the institution of private property. This is only an application of the ethical ideal of non-possession in the realm of economics and if the people adopted this ideal of their own accord or could be made to accept it by means of peaceful persuasion, there would be nothing like it. But from what I know of Bolshevism, it not only does not preclude the use of force, but freely sanctions it for the expropriation of private property and maintaining the Collective State ownership of the same. And if that is so, I have no hesitation in saying that the Bolshevik regime in its present form cannot last for long. For it is my firm conviction that nothing enduring can be built on violence.

But, be that as it may, there is no questioning the fact that the Bolshevik ideal has behind it the purest sacrifice of countless men and women who have given up their all for its sake, and an ideal that is sanctified by the sacrifices of such master spirits as Lenin cannot go in vain; the noble example of their renunciation will be emblazoned for ever and quicken and purify the ideal as time passes.

(YI, 15-11-1928, p. 381)

Socialism and communism of the West are based on certain conceptions, which are fundamentally different from ours. One such conception is their belief in the essential selfishness of human nature. I do not subscribe to it, for I know that the essential difference between man and the brute is that the former can respond to the call of the spirit in him, can rise superior to the passions that he owns in common with the brute and, therefore, superior to selfishness and violence, which belong to the brute nature and not to the immortal spirit of man.

That is the fundamental conception of Hinduism, which has years of penance and austerity at the back of the discovery of this truth. That is why, whilst we have had saints who have worn out their bodies and laid down their lives in order to explore the secrets of the soul, we have had none, as in the West, who laid down their lives in exploring the remotest or the highest regions of the earth. Our socialism or communism should, therefore, be based on non-violence and on harmonious co-operation of labour and capital, landlord and tenant.

(ABP, 2-8-1934)

Meaning of Communism
Communism of the Russian type, that is communism which is imposed on a people, would be repugnant to India. If communism came without any violence, it would be welcome. For then no property would be held by anybody except on behalf of the people and for the people. A millionaire may have his millions, but he will hold them for the people. The State could take charge of them, whenever they would need them for the common cause.

(H, 13-2-1937, p. 6)

What does communism mean in the last analysis? It means a classless society—an ideal that is worth striving for. Only I part company with it when force is called to aid for achieving it. We are all born equal, but we have all these centuries resisted the will of God. The idea of inequality, of ‘high and low’, is an evil, but I do not believe in eradicating evil from the human breast at the point of the bayonet. The human breast does not lend itself to the means.

(H, 13-3-1937, p. 40)

I cannot accept benevolent or any other dictatorship. Neither will the rich vanish nor will the poor be protected. Some rich men will certainly be killed out and some poor men will be spoon-fed. As a class the rich will remain and the poor also, in spite of dictatorship labeled benevolent. The real remedy is non-violent democracy, otherwise spelt true education of all. The rich should be taught the doctrine of stewardship and the poor that of self-help.

(H, 8-6-1940, p. 159)

Classless society is the ideal, not merely to be aimed at but to be worked for and, in such society, there is no room for classes or communities.

(H, 17-2-1946, p. 10)

I call myself a communist also….My communism is not very different from socialism. It is a harmonious blending of the two. Communism as I have understood is a natural corollary of socialism.

(H, 4-8-1946, p. 246)