GANDHI PHILOSOPHY : Gandhian view on Non-Violence

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Mahatma Gandhi


On Non-Violence

Gandhi's View

  1. Non-violence & World Crisis
  2. Nonviolence Vs. Violence
  3. Religion Vs. No Religion
  4. The Doctrine of The Sword
  5. My Faith in Nonviolence

From The Mind of Mahatma Gandhi

  1. Resistance To Aggression
  2. The Choice before India
  3. The Way to Peace
  4. The Gospel of Nonviolence
  5. The Power of Nonviolence
  6. Training For Nonviolence
  7. Application of Nonviolence
  8. The Nonviolent Society
  9. The Nonviolent State
  10. Violence & Terrorism
  11. Between Cowardice and Violence
  12. India And The Nonviolent Way
  13. India And The Violent Way
  14. Nuclear War: The Atom Bomb

From A Pictorial Biography of Mahatma Gandhi

  1. Gandhi And Nonviolence

Martin Luther King's views

  1. The Meaning of Nonviolence
  2. Pilgrimage To Nonviolence
  3. Kingian Nonviolence : A Practical Application in Policing

Gandhi's Struggle for Nonviolence

  1. The Birth of Satyagraha
  2. Domestic Satyagraha
  3. Satyagraha At Viramgam
  4. The Indian Emigration Act
  5. The Champaran Struggle
  6. The Mill-Hands of Ahmedabad
  7. The Kheda Struggle
  8. Satyagraha in South Africa


  1. Violence and Its Dimensions
  2. Youth, Nonviolence And Gandhi
  3. Peace Paradigms : Five Approaches to Peace
  4. Nonviolent Action: Some Dilemmas
  5. Conflict, Violence And Education
  6. Peace Education for the Millennium
  7. Martin Luther King's Nonviolent Struggle and its Relevance to Asia

Books Online

  1. My Non-violence : M. K. Gandhi
  2. Conflict Resolution and Gandhian Ethics : Thomas Weber
  3. Nonviolence After Gandhi (PDF Version) : Edited by G. Ramachandran & T. K. Mahadevan
  4. Gandhi-His Relevance for Our Times : Edited by G. Ramachandran & T. K. Mahadevan
  5. Gandhi And South Africa(PDF Version) : E. S. Reddy
  6. Sabarmati To Dandi : Jyotsna Tiwari

  1. Global Nonviolence Network
  2. Books Recommended
  3. Related Links

Conflict Resolution

  1. Role of Academics in Conflict Resolution
  2. Conflict, Violence And Education
  3. Moral Equivalent of War As A Conflict Resolution
  4. The Emerging Role of NGOs in Conflict Resolution
  5. Gandhi's Role and Relevance in Conflict Resolution
  6. Interpersonal Conflict
  7. The Role of Civil Society in Conflict Resolution
  8. An Approach to Conflict Resolution

Nonviolence Vs. Violence

In theory, if there is sufficient nonviolence developed in any single person, he should be able to discover the means of combating violence, no matter how wide-spread or severe, within his jurisdiction. I have, repeatedly admitted my imperfections. I am no example of perfect ahimsa. I am evolving. Such ahimsa as has been developed in me has been found enough to cope with situations that have hitherto arisen. But today I feel helpless in the face of the surrounding violence. There was a penetrating article in the Statesman on my Rajkot statement. The editor therein contended that the English had never taken our movement to rue Satyagraha, but being practical people they had allowed the myth to continue though they had known it to be a violent revolt. It was none the less so because the rebels had no arms. I have quoted the substance from memory. When I read the article, I felt the force of the argument. Through I had intended the movement to be purely nonviolent resistance, as I look back upon the happenings of those days, there was undoubtedly violence among the resisters. I must own that had I been perfectly tuned to the music of ahimsa, I would have sensed the slightest departure from d my sensitiveness would have rebelled against any discord in it.
It seems to me that the united action of the Hindus and the Muslims Jed me to the violence that was lurking in the breasts of many. The English who are trained diplomats and administrators are accustomed to line of least resistance, and when they found that it was more profitable to conciliate a big organization than to crush it by extensive frightfulness, they yielded to the extent that they thought was necessary. It is, however, my conviction that our resistance was predominantly, nonviolent in action and will be accepted as such by the future historian. As a seeker of truth and nonviolence, however, I must not be satisfied mere action if it is not from the heart. I must declare from the house-tops that the nonviolence of those days fell far short of the violence as I have so often defined.
Nonviolent action without the co-operation of the heart and the head cannot produce the intended result. The failure of our imperfect ahimsa is visible to the naked eye. Look at the feud that is going on between Hindus and Muslims. Each is arming for the fight with the other. The violence that we had harboured in our breasts during the non-cooperation is now recoiling upon ourselves. The violent energy that was, generated among the masses, but was kept under cheek in the pursuit of common objective, has now been let-loose and is being used among against ourselves.
The same phenomenon is discernible, though in a less crude manner, in the dissension among Congressmen themselves and the use of forcible methods that the Congress ministers are obliged to adopt in running the administrations under their charge. This narrative clearly shows that the atmosphere is surcharged with violence. I hope it also shows that non-violent mass movement is an impossibility unless the atmosphere is radically changed. To blind one's eyes to the events happening around us is to court disaster. It has been suggested to me that I should declare mass civil disobedience and all internal strife will cease, Hindus and Muslims will compose their differences, Congressmen will forget mutual jealousies and fights for power. My reading of the situation is wholly different. If any mass movement is undertaken at the present moment in the name of nonviolence, it will resolve itself into violence largely unorganized and organized in some cases. It will bring discredit on the Congress, spell disaster for the Congress struggle for independence and bring ruin to many a home. This may be a wholly untrue picture born of my weakness. If so, unless I shed that weakness, I cannot lead a movement which requires great strength and resolution.
But if I cannot find an effective purely nonviolent method, outbreak of violence seems to be a certainty. The people demand self-expression. They are not satisfied with the constructive programme prescribed by me and accepted almost unanimously by the Congress. As I have said before, the imperfect response to the constructive programme is itself proof positive of the skin-deep nature of the nonviolence of Congressmen.
But, if there is an outbreak of violence, it would not be without cause. We are yet far from the independence of our dream. The irresponsibility of the Centre, which eats up 80 per cent of the revenue, grinds down the people and thwarts their aspirations, is daily proving more and more intolerable.
There is a growing consciousness of the terrible autocracy of the majority of the States. I admit my responsibility for the suspension of civil resistance in several States. This has resulted in demoralization both among the people and the Princes. The people have lost nerve and feel that all is lost. The demoralization among the Princes consist in their thinking that now they have nothing to fear from their people, nothing substantial to grant. Both are wrong. The result does not dismay me. In fact I had foretold the possibility of these results when I was discussing with Jaipur workers the advisability of suspending the movement, even though it was well circumscribed with rules and restrictions. The demoralization among the people shows that there was not nonviolence in thought and word, and therefore, when the intoxication and excitement of jail-going and the accompanying demonstrations ceased, they thought that the struggle was over. The Princes came to the hasty conclusion that they could safely consolidate their autocracy by adopting summary measures against the resisters and placating the docile element by granting eye-wash reforms.
Both the people and the Princes might have reacted in the right manner the people by recognizing the correctness of my advice and calmly generating strength and energy by quiet and determined constructive effort, and the Princes by seizing the opportunity, afforded by suspension, of doing justice for the sake of justice and granting reforms that would satisfy the reasonable but advanced section among their people. This could only happen, if they recognized the time-spirit. It is neither too late for the people nor the Princes.
In this connection I may not omit the Paramount Power. There are signs of the Paramount Power repenting of the recent declarations about the freedom to the Princes to grant such reforms to their people as they chose. There are audible whispers that the Princes may not take those declarations literally. It is an open secret that the Princes dare not do anything that they guess is likely to displease the Paramount Power. They may not even meet persons whom the Paramount Power may not like them to meet. When there is this tremendous influence exercised over the Princes, it is but natural to hold the Paramount Power responsible for the unadulterated autocracy that reigns supreme in many States.
So, if violence breaks out in this unfortunate land, the responsibility will have to be shared by the Paramount Power, the Princes, and above all by Congressmen. The first two have never claimed to be nonviolent. Their power is frankly derived from and based on the use of violence. But the Congress has since 1920 adopted nonviolence as its settled policy and has undoubtedly striven to act up to it. But as Congressmen never had nonviolence in their hearts, they must reap the fruit of the defect, however unintentional it was. At the crucial moment the defect has come to the surface and the defective method does not seem to meet the situation. Nonviolence is never a method of coercion, it is one of conversion. We have failed to convert the Princes, we have failed to convert the English administrators. It is no use saying that it is impossible to persuade persons willingly to part with their power. I have claimed that Satyagraha is a new experiment. It will be time to pronounce it a failure when Congressmen have given it a genuine trial. Even a policy, if it is honestly pursued, has to be pursued with all one's heart. We have not done so. Hence Congressmen have to convert themselves before the Paramount Power and the Princes can be expected to act justly.
But if the Congressmen can or will go no further than they have done in the direction of nonviolence, and if the Paramount Power and the Princes do not voluntarily and selfishly do the right thing, the country must be prepared for violence, unless the new technique yields a new mode of nonviolent action which will become an effective substitute for violence as a way of securing redress of wrongs. The fact that violence must fail will not prevent its outbreak. Mere constitutional agitation will not do.

Harijan 4-7-1938