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-21: The Gospel of Non-Violence

The Law of Our Species
I am not a visionary. I claim to be a practical idealist. The religion of non-violence is not meant merely for the rishis and saints. It is meant for the common people as well. Non-violence is the law of our species as violence is the law of the brute. The spirit lies dormant in the brute and he knows no law but that of physical might. The dignity of man requires obedience to a higher law-to the strength of the spirit.... The rishis who discovered the law of non-violence in the midst of violence were greater geniuses than Newton. They were themselves known the use of arms, they realized their uselessness, and taught a weary world that its salvation lay not through violence but through non-violence.

(YI, 11-8-1920, p3)

My Ahimsa
I know only one way-the way of ahimsa. The way of himsa goes against my grain. I do not want to cultivate the power to inculcate himsa...The faith sustains me that He is the help of the helpless, that He comes to one's succor only when one throws himself on His mercy. It is because of that faith that I cherish the hope that God will one day show me a path which I may confidently commend to the people.

(YI, 10-10-1928, p342)

I have been a 'gambler' all my life. In my passion for finding truth and in relentlessly following out my faith in non-violence, I have counted no stake too great. In doing so I have erred, if at all, in the company of the most distinguished scientist of any age and any clime.

(YI, 20-2-1930, p61)

I learnt the lesson of non-violence from my wife, when I tried to bend her to my will. Her determined resistance to my will, on the one hand, and her quiet submission to the suffering my stupidity involved, on the other, ultimately made me ashamed of myself and cured me of my stupidity in thinking that I was born to rule over her and, in the end, she became my teacher in non-violence.

(H, 24-12-1938, p394)

The doctrine that has guided my life is not one of inaction but of the highest action.

(H, 28-6-1942, p201)

I must not...flatter myself with the belief--nor allow entertain the belief that I have exhibited any heroic and demonstrable non-violence in myself. All I can claim is that I am sailing in that direction without a moment's stop.

(H, 11-1-1948, p504)

Character of Non-violence
Non-violence is the law of the human race and is infinitely greater than and superior to brute force. In the last resort it does not avail to those who do not possess a living faith in the God of Love. Non-violence affords the fullest protection to one's self-respect and sense of honour, but not always to possession of land or movable property, though its habitual practice does prove a better bulwark than the possession of armed men to defend them. Non-violence, in the very nature of things, is of no assistance in the defence of ill-gotten gains and immoral acts. Individuals or nations who would practice non-violence must be prepared to sacrifice (nations to last man) their all except honour. It is, therefore, inconsistent with the possession of other people's countries, i.e., modern imperialism, which is frankly based on force for its defence. 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. It is a profound error to suppose that, whilst the law is good enough for individuals, it is not for masses of mankind.

(H, 5-9-1936, p236)

For the way of non-violence and truth is sharp as the razor's edge. Its practice is more than our daily food. Rightly taken, food sustains the body; rightly practiced non-violence sustains the soul. The body food we can only take in measured quantities and at stated intervals; non-violence, which is the spiritual food, we have to take in continually. There is no such thing as satiation. I have to be conscious every moment that I am pursuing the goal and have to examine myself in terms of that goal.

Changeless Creed
The very first step in non-violence is that we cultivate in our daily life, as between ourselves, truthfulness, humility, tolerance, loving kindness. Honesty, they say in English, is the best policy. But, in terms of non-violence, it is not mere policy. Policies may and do change. Non-violence is an unchangeable creed. It has to be pursued in face of violence raging around you. Non-violence with a non-violent man is no merit. In fact it becomes difficult to say whether it is non-violence at all. But when it is pitted against violence, then one realizes the difference between the two. This we cannot do unless we are ever wakeful, ever vigilant, ever striving.

(H, 2-4-1938, p64)

The only thing lawful is non-violence. Violence can never be lawful in the sense meant here, i.e., not according to man-made law but according to the law made by Nature for man.

(H, 27-10-1946, p369)

Faith in God
[A living faith in non-violence] is impossible without a living faith in God. A non-violent man can do nothing save by the power and grace of God. Without it he won't have the courage to die without anger, without fear and without retaliation. Such courage comes from the belief that God sits in the hearts of all and that there should be no fear in the presence of God. The knowledge of the omnipresence of God also means respect for the lives even of those who may be called opponents....

(H, 18-6-1938, p64)

Non-violence is an active force of the highest order. It is soul force or the power of Godhead within us. Imperfect man cannot grasp the whole of that Essence-he would not be able to bear its full blaze, but even an infinitesimal fraction of it, when it becomes active within us, can work wonders. The sun in the heavens fills the whole universe with its life-giving warmth. But if one went too near it, it would consume him to ashes. Even so it is with God-head. We become Godlike to the extent we realize non-violence; but we can never become wholly God.

(H, 12-11-1938, p326)

The fact is that non-violence does not work in the same way as violence. It works in the opposite way. An armed man naturally relies upon his arms. A man who is intentionally unarmed relies upon the Unseen Force called God by poets, but called the Unknown by scientists. But that which is unknown is not necessarily non-existent. God is the Force among all forces known and unknown. Non-violence without reliance upon that Force is poor stuff to be thrown in the dust.

(H, 28-6-1942, p201)

Consciousness of the living presence of God within one is undoubtedly the first requisite.

(H, 29-6-1947, p209)

Religious Basis
My claim to Hinduism has been rejected by some, because I believe and advocate non-violence in its extreme form. They say that I am a Christian in disguise. I have been even seriously told that I am distorting the meaning of the Gita, when I ascribe to that great poem the teaching of unadulterated non-violence. Some of my Hindu friends tell me that killing is a duty enjoined by the Gita under certain circumstances. A very learned shastri only the other day scornfully rejected my interpretation of the Gita and said that there was no warrant for the opinion held by some commentators that the Gita represented the eternal duel between forces of evil and good, and inculcated the duty of eradicating evil within us without hesitation, without tenderness. I state these opinions against non-violence in detail, because it is necessary to understand them, if we would understand the solution I have to offer.... I must be dismissed out of considerations. My religion is a matter solely between my Maker and myself. If I am a Hindu, I cannot cease to be one even though I may be disowned by the whole of the Hindu population. I do however suggest that non-violence is the end of all religions.

(YI, 29-5-1924, p175)

The lesson of non-violence is present in every religion, but I fondly believe that, perhaps, it is here in India that its practice has been reduced to a science. Innumerable saints have laid down their lives in tapashcharya until poets had felt that the Himalayas became purified in their snowy whiteness by means of their sacrifice. But all this practice of non-violence is nearly dead today. It is necessary to revive the eternal law of answering anger by love and of violence by non-violence; and where can this be more readily done than in this land of Kind Janaka and Ramachandra?

(H, 30-3-1947, p86)

Hinduism's Unique Contribution
Non-violence is common to all religions, but it has found the highest expression and application in Hinduism. (I do not regard Jainism or Buddhism as separate from Hinduism). Hinduism believes in the oneness not of merely all human life but in the oneness of all that lives. Its worship of the cow is, in my opinion, its unique contribution to the evolution of humanitarianism. It is a practical application of the belief in the oneness and, therefore, sacredness of all life. The great belief in transmigration is a direct consequence of that belief. Finally, the discovery of the law of Varnashrama is a magnificent result of the ceaseless search for truth.

(YI, 20-10-1927, p352)

I have also been asked wherefrom in Hinduism I have unearthed ahimsa. Ahimsa is in Hinduism, it is in Christianity as well as in Islam. Whether you agree with me or not, it is my bounden duty to preach what I believe to be the truth as I see it. I am also sure that ahimsa has never made anyone a coward.

(H, 27-4-1947, p126)

The Koran and Non-violence
[Barisaheb] assured me that there was warrant enough for Satyagraha in the Holy Koran. He agreed with the interpretation of the Koran to the effect that, whilst violence under certain well-defined circumstances is permissible, self-restraint is dearer to God than violence, and that is the law of love. That is Satyagraha. Violence is concession to human weakness, Satyagraha is an obligation. Even from the practical standpoint it is easy enough to see that violence can do no good and only do infinite harm.

(YI, 14-5-1919, quoted in Communal Unity, p985)

Some Muslim friends tell me that Muslims will never subscribe to unadulterated non-violence. With them, they say, violence is as lawful and necessary as non-violence. The use of either depends upon circumstances. It does not need Koranic authority to justify the lawfulness of both. That is the well-known path the world has traversed through the ages. There is no such thing as unadulterated violence in the world. But I have heard it from many Muslim friends that the Koran teaches the use of non-violence. It regards forbearance as superior to vengeance. The very word Islam means peace, which is non-violence. Badshahkhan, a staunch Muslim who never misses his namaz and Ramzan, has accepted out and out non-violence as his creed. It would be no answer to say that he does not live up to his creed, even as I know to my shame that I do not one of kind, it is of degree. But, argument about non-violence in the Holy Koran is an interpolation, not necessary for my thesis.

(H, 7-10-1939, p296)

No Matter of Diet
Ahimsa is not a mere matter of dietetics, it transcends it. What a man eats or drinks matters little; it is the self-denial, the self-restraint behind it that matters. By all means practice as much restraint in the choice of the articles of your diet as you like. The restraint is commendable, even necessary, but it touches only the fringe of ahimsa. A man may allow himself a wide latitude in the matter of diet and yet may be a personification of ahimsa and compel our homage, if is heart overflows with love and melts at another's woe, and has been purged of all passions. On the other hand a man always over-scrupulous in diet is an utter stranger to ahimsa and pitiful wretch, if he is a slave to selfishness and passions and is hard of heart.

(YI, 6-9-1928, pp300-1)

Road to Truth
My love for non-violence is superior to every other thing mundane or supramundane. It is equaled only by my love for Truth, which is to me synonymous with non-violence through which and which alone I can see and reach Truth.

(YI, 20-2-1930, p61)

....Without ahimsa it is not possible to seek and find Truth. 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 of a smooth, unstamped, metallic disc. Who can say which is the 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 of latter. When once we have grasped this point, final victory is beyond question.

(FYM, pp12-3)

Ahimsa is not the goal. Truth is the goal. But we have no means of realizing truth in human relationships except through the practice of ahimsa. A steadfast pursuit of ahimsa is inevitably bound to truth--not so violence. That is why I swear by ahimsa. Truth came naturally to me. Ahimsa I acquired after a struggle. But ahimsa being the means, we are naturally more concerned with it in our everyday life. It is ahimsa, therefore, that our masses have to be educated in. Education in truth follows from it as a natural end.

(H, 23-6-1946, p199)

No Cover for Cowardice
My non-violence does not admit of running away from danger and leaving dear ones unprotected. Between violence and cowardly flight, I can only prefer violence to cowardice. I can no more preach non-violence to a coward than I can tempt a blind man to enjoy healthy scenes. Non-violence is the summit of bravery. And in my own experience, I have had no difficulty in demonstrating to men trained in the school of violence the superiority of non-violence. As a coward, which I was for years, I harboured violence. I began to prize non-violence only when I began to shed cowardice. Those Hindus who ran away from the post of duty when it was attended with danger did so not because they were non-violent, or because they were afraid to strike, but because they were unwilling to die or even suffer an injury. A rabbit that runs away from the bull terrier is not particularly non-violent. The poor thing trembles at the sight of the terrier and runs for very life.

(YI, 28-5-1924, p178)

Non-violence is not a cover for cowardice, but it is the supreme virtue of the brave. Exercise of non-violence requires far greater bravery than that of swordsmanship. Cowardice is wholly inconsistent with non-violence. Translation from swordsmanship to non-violence is possible and, at times, even an easy stage. Non-violence, therefore, presupposes ability to strike. It is a conscious deliberate restraint put upon one's desire for vengeance. But vengeance is any day superior to passive, effeminate and helpless submission. Forgiveness is higher still. Vengeance too is weakness. The desire for vengeance comes out of fear of harm, imaginary or real. A dog barks and bites when he fears. A man who fears no one on earth would consider it too troublesome even to summon up anger against one who is vainly trying to injure him. The sun does not wreak vengeance upon little children who throw dust at him. They only harm themselves in the act.

(YI, 12-8-1926, p285)

The path of true non-violence requires much more courage than violence.

(H, 4-8-1946, pp248-9)

The minimum that is required of a person wishing to cultivate the ahimsa of the brave is first to clear one's thought of cowardice and, in the light of the clearance, regulate his conduct in every activity, great or small. Thus the votary must refuse to be cowed down by his superior, without being angry. He must, however, be ready to sacrifice his post, however remunerative it may be. Whilst sacrificing his all, if the votary has no sense of irritation against his employer, he has ahimsa of the brave in him. Assume that a fellow-passenger threatens my son with assault and I reason with the would-be-assailant who then turns upon me. If then I take his blow with grace and dignity, without harbouring any ill-will against him, I exhibit the ahimsa of the brave. Such instances are of every day occurrence and can be easily multiplied. If I succeed in curbing my temper every time and, though able to give blow for blow, I refrain, I shall develop the ahimsa of the brave which will never fail me and which will compel recognition from the most confirmed adversaries.

(H, 17-11-1946, p404)

Inculcation of cowardice is against my nature. Ever since my return from South Africa, where a few thousand had stood up not unsuccessfully against heavy odds, I have made it my mission to preach true bravery which ahimsa means.

(H, 1-6-1947, p175)

Humility Essential
If one has...pride and egoism, there is no non-violence. Non-violence is impossible without humility. My own experience is that, whenever I have acted non-violently, I have been led to it and sustained in it by the higher promptings of an unseen power. Through my own will I should have miserably failed. When I first went to jail, I quailed at the prospect. I had heard terrible things about jail life. But I had faith in God's protection. Our experience was that those who went to jail in a prayerful spirit came out victorious, those who had gone in their own strength failed. There is no room for self-pitying in it either when you say God is giving you the strength. Self-pity comes when you do a thing for which you expect recognition from others. But there is no question of recognition.

(H, 28-1-1939, p442)

It was only when I had learnt to reduce myself to zero that I was able to evolve the power of Satyagraha in South Africa.

(H, 6-5-1939, p113)