Vinod Anand

THE concept of Ahimsa occupies a central position in Gandhi’s thoughts. It would not be correct to say that the inspiration behind the idea of Ahimsa came from Mahatma Gandhi solely, from the spiritual traditional in India, or from any unified religious tradition for that matter. The idea is to be found in the teachings of Buddha, Mahavira and Jesus Christ. However, we find in Gandhi’s thought continuity in this regard as well as the modification of elements in the idea, reinforcing its historical relevance in a wholly new perspective.

Similarly significant is Gandhi’s inner search for truth, which Gandhi called his experiments with truth, in relation to the concept of Ahimsa. The evolution the idea in Gandhi recognises a deeply humanist standpoint, quite central to the underlying humanism of Gandhi’s outlook on life. The idea does occur in the thoughts of some of the greatest thinkers of the 20th century. However, one has to turn to Gandhi for further understanding of its significance.

The application of this idea of Ahimsa in the contemporary world of politics of the 20th century has been much discussed and debated; however, aspects of its deeper significance are still to be explored.

Significantly, Gandhi’s spiritual convictions pointed at the need and radical social change. For India, it meant the social transformation of the caste-based traditional Indian society. Certain immediate social and political goals too have connected with this need for social transformation.

Therefore the non-violence of Gandhi’s thought can be understood better in the context of India’s social history. Now, this is because in our history, the forces of violence have a distinct character. There are deep-rooted social origins behind the manifestations of violence in Indian society.

Gandhi tried systematically to build up an alternative model of non-violence; his political understanding also matured through a change in the historical perspective. Gandhi did not read history of India in the same way as Tilak and Aurobinda did and the changed perspective was closely related to his belief in the efficacy of non-violence as a means of ending the alien rule in India. Gandhi also changed the course of the freedom struggle substantially by placing Ahimsa in place of the earlier militancy as the main plank: for India’s freedom struggle. As a corollary to this, Gandhi envisioned the total transformation of India’s semi-feudal society through the acceptance of the new norms of social justice.

The evolution of a new social and political consciousness through the dynamic transformation of society has many aspects and Gandhi’s own contribution in this had more than one dimension: These are:

• Ahimsa was the avowed means of India’s history; it also implied the complete identity of means and end;

• Gandhi strove manfully to establish Ahimsa as the sole criterion for the success or failure of the freedom struggle;

• Gandhi stressed the need for a liberalist, humanist and fully-democratic consciousness based on a decentralised social structure;

• With his deep insight into the process of social history, Gandhi could see the relation of the caste system and the practice of Sati to other forms of social violence prevalent in Indian society.

The Indian nationalist struggle was at a critical stage when Gandhi arrived from South Africa. Mot only the Marxists, there were others in the Congress fold who thought differently. The freedom struggle itself turned violent on several occasions. These developments left a deep impression on Gandhi’s mind even before the ‘Quit India’ movement of 1942 was in the final phase of the struggle.

No doubt, the concept of Ahimsa is also deeply related to the need of changing the character of the state. However, the immediate prerequisite was to bring about a new social reorganisation though a radical and voluntary social reform movement, which Gandhi stressed upon all along.

In essence, Ahimsa is a path, a totality of approach, it cannot be a matter of tactics or strategy, its ultimate sanction is in the individual and what it requires isn’t an intellectual grasp of ideology, but, a change of heart.

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Swami Agnivesh urges NRIs to follow Gadar ideals and return to India

Gurpreet Singh writes from Vancouver

CIVIL society leader, Swami Agnivesh has a piece of advice for the Non Resident Indians. He wants them to return to their home country and fight against religious fundamentalism and other social ills. In an interview with SAP, Agnivesh said that the NRIs should follow the ideals of the Gadar Party that was formed in 1913 in USA by the revolutionary Indian immigrants.

``The Gadarites had gone to the foreign land for better economical opportunities but later returned to throw out the British colonists. They came back to India to face gallows and serve long imprisonments, whereas the NRIs today are blinded by money and comforts of the western lifestyle.’’

He suggested that the Indians abroad should learn from the selfless Gadar activists and come back home to fight for social justice and equality.

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