Gandhi: Non-violence and Truth, Philosophy and Techniques of

Satyagraha,
Theory of State

Gandhi saw violence pejoratively and also identified two forms of violence; Passive and
Physical, as we saw earlier. The practice of passive violence is a daily affair, consciously and
unconsciously. It is again the fuel that ignites the fire of physical violence. Gandhi
understands violence from its Sanskrit root, "himsa", meaning injury. In the midst of hyper
violence, Gandhi teaches that the one who possess nonviolence is blessed. Blessed is the man
who can perceive the law of ahimsa (nonviolence) in the midst of the raging fire of himsa all
around him. We bow in reverence to such a man by his example. The more adverse the
circumstances around him, the more intense grows his longing for deliverance from the
bondage of flesh which is a vehicle of himsa.

Gandhi objects to violence because it perpetuates hatred. When it appears to do 'good', the
good is only temporary and cannot do any good in the long run. A true nonviolence activist
accepts violence on himself without inflicting it on another. This is heroism. When Gandhi
says that in the course of fighting for human rights, one should accept violence and self-
suffering, he does not applaud cowardice. Cowardice for him is "the greatest violence,
certainly, far greater than bloodshed.

There is need for a perfect weapon to combat violence and this is nonviolence. Gandhi
understood nonviolence from its Sanskrit root "Ahimsa". Ahimsa is translated to mean
nonviolence in English, but it implies more than just avoidance of physical violence. Ahimsa
implies total nonviolence, no physical violence, and no passive violence. Gandhi translates
Ahimsa as love. Gandhi said ahimsa means love. Because if you have love towards
somebody, and you respect that person, then you are not going to do any harm to that
person." For Gandhi, nonviolence is the greatest force at the disposal of mankind. It is
mightier than any weapon of mass destruction. It is superior to brute force. It is a living force
of power and no one has been or will ever be able to measure its limits or extend.

Truth is the most fundamental aspect in Gandhi's Philosophy of nonviolence. A coward is a

person who lacks courage when facing a dangerous and unpleasant situation and tries to
avoid it. A man cannot practice ahimsa and at the same time be a coward. True nonviolence
is dissociated from fear. Gandhi feels that possession of arms is not only cowardice but also
lack of fearlessness or courage. As the world's pioneer in nonviolent theory and practice,
Gandhi unequivocally stated that nonviolence contained a universal applicability.

Satyagraha, the Centre of Gandhi's Contribution to the Philosophy of Nonviolence

It will be good here to examine what Stanley E. Jones calls "the centre of Gandhi's
contribution to the world". All else is marginal compared to it. Satyagraha is the quintessence
of Gandhism. Through it, Gandhi introduced a new spirit to the world. It is the greatest of all
Gandhi's contribution to the world.
What is Satyagraha?
Satyagraha is a compound of two Sanskrit nouns satya, meaning truth and agraha, meaning,
"firm grasping.
Thus, Satyagraha literally means devotion to truth, remaining firm on the truth and resisting
untruth actively but nonviolently. Since the only way for Gandhi getting to the truth is by
nonviolence (love), it follows that Satyagraha implies an unwavering search for the truth
using nonviolence. Satyagraha means 'clinging to truth,' and that was exactly how Gandhi
understood it: "clinging to the truth that we are all one under the skin, that there is no such
thing as a 'win/lose' confrontation because all our important interests are really the same, that
consciously or not every single person wants unity and peace with every other." Put
succinctly, Satyagraha means 'truth force', 'soul force.'
Gandhi View of Satyagraha

Satyagraha is a moral weapon and the stress is on soul force over physical force. It aims at
winning the enemy through love and patient suffering. It aims at winning over an unjust law,
not at crushing, punishing, or taking revenge against the authority, but to convert and heal it.

There are three basic precepts essential to Satyagraha: Truth, Nonviolence and self-suffering.
These are called the pillars of Satyagraha. Failure to grasp them is a handicap to the
understanding of Gandhi's non –violence. These three fundamentals correspond to Sanskrit
terms: Sat/Satya – Truth implying openness, honesty and fairness
Ahimsa/Nonviolence – refusal to inflict injury upon others.
Tapasya – willingness to self-sacrifice.

1.Satya/Truth:
Satyagraha as stated before literally means truth force. Truth is relative. Man is not capable of
knowing the absolute truth. Gandhi's conception of truth is deeply rooted in Hinduism. The
emphasis of Satya-truth is paramount in the writings of the Indian philosophers. "Satyannasti
Parodharmati - there is no religion or duty greater than truth", holds a prominent place in
Hinduism. Reaching pure and absolute truth is attaining moksha. Gandhi holds that truth is
God, and maintains that it is an integral part of Satyagraha.

2.Ahimsa
In Gandhi's Satyagraha, truth is inseparable from Ahimsa. Ahimsa expresses as ancient
Hindu, Jain and Buddhist ethical precept. The negative prefix 'a' plus himsa meaning injury
make up the world normally translated 'nonviolence'. It is worth noting that this 'active social
technique which was to challenge political authorities', used by Gandhi is none other than
Satyagraha. Truly enough, the Indian milieu was already infused with notions of Ahimsa.
Nevertheless, Gandhi acknowledged that it was an essential part of his experiments with the
truth whose technique of action he called Satyagraha.

3. Tapasya (Self-Suffering);
it remains a truism that the classical yogic laws of self-restraint and self-discipline are
familiar elements in Indian culture. Self-suffering in Satyagraha is a test of love. It is detected
first of all towards the much persuasion of one whom is undertaken. Gandhi distinguished
self-suffering from cowardice. Gandhi's choice of self-suffering does not mean that he valued
life low. It is rather a sign of voluntary help and it is noble and morally enriching.

For Satyagraha to be valid, it has to be tested. When the principles are applied to specific
political and social action, the tools of civil disobedience, noncooperation, nonviolent strike,
and constructive action are cherished. South Africa and India were 'laboratories' where
Gandhi tested his new technique. Satyagraha was a necessary weapon for Gandhi to work in
South Africa and India.

South Africa is the acclaimed birthplace of Satyagraha. Here Satyagraha was employed to
fight for the civil rights of Indians in South Africa. In India, Gandhi applied Satyagraha in his
socio-political milieu and carried out several acts of civil disobedience culminating in the Salt
March. Another wonderful way of seeing Satyagraha in action is through the fasting of
Mahatma Gandhi. Fasting was part and parcel of his philosophy of truth and nonviolence.

Sarvodaya: Philosophy, methods with reference to Bhoodan movement

Vinoba Bhave & J.P.Narayan,

The word 'Sarvodya' is of Sanskrit in origin which is comprised of 'Sarva' meaning all and
'Udaya' meaning rising. The etymological meaning of Sarvodaya is the rising of all. This 'all'
includes all living beings. In other words, sarvodaya means welfare of all. It is not something
which one man or set of men can gain or enjoy to the exclusion of others.
It implies the participation of all kinds of people irrespective of class, caste, creed and
religion. It also stands for the total blossoming of all the faculties - physical, mental and
spiritual of the human being. It is an activity in which all may partake and it amounts to a full
realisation of the human faculties of the human soul.
According to Vinoba Bhave, the term Sarvodaya commands a two-fold meaning. Firstly,
sarvodaya means making all happy by removing suffering and poverty with the help of
scientific knowledge. Secondly, establishing a world state full with divinity, kindness and
equality, Sarvodaya aims not at the rise of the few or the many, or for that matter the rise of
the greatest number; it is not utilitarianism, which stands for the greatest good of the greatest
number. It contains the germ of minority and majority.

Antyodaya - Vinoba, writing in the Harijan, expressed the view that 'proper rendering of
Unto This Last would be Antyodaya (Uplift of the Last) rather than Sarvodaya". But he
added that because Gandhi had preached that in working towards Sarvodaya it was necessary
to begin with the last and lowest. This is one of the key ideas of Sarvodaya, though it has to
be admitted that much remains to be done about its socio-economic methodology. It is well-
known how current theories and practices of growth, whether in the West or the East, bypass
this question and assume that the benefits of development would in due time percolate down,
to use Vinoba's expressive term, to the last and lowest

The movement of sarvodaya is an attempt at the reinforcement of these abiding and

significant values. One of the most distressing phenomena of modern times is the worship of
worldly success. Success has come to be measured in terms of achievement, bank balance
and efficiency. It is computed in numbers and expressed through mathematical figures, long
charts, diagrams, histograms, polygons and cubes of statistics. But in the craze for success,
power and strength, there is a silent repudiation of the perennial significance of the human
spirit.

Sarvodaya and Sociolism

Sarvodaya stands for the emancipation, the uplift and the elevation of all. It traces its
theoretical roots in the Vedic and Vedantic teaching that fiom a higher standpoint all living
beings are participants in our portions (amsa) of a super-material reality. Hence the good of
all living beings which necessarily implies the good of all humanity has to be positively
fostered.

It repudiates, therefore, the limited gospel of the greatest good of the greatest number. It aims
to serve the good of all and not merely of the numerical majority. It is, certainly, not opposed
to the concept of social and economic equality.

All beings are reflections or manifestations of a supreme spiritual ultimate; hence, all have to
be provided the opportunity for their greatest development and perfection. In socialism, the
stress is on material and vital perfection attained through the devising of a socio-economic
structure which eliminates waste competition and private appropriation.

In the theory of sarvodaya also, there is no negation of political and economic satisfactions
and requirements. It will not be correct to characterise sarvodaya as negativistic in its
approach. It does not negate the importance of material commodities.

Philosophical anarchism

Sarvodaya accepts the sacrosanct character of the human spirit. It is, hence, emphatic on the
inculcation of the value of freedom, equality, justice and fraternity. It, therefore, is opposed to
the state machine.
The state is not the terrestrial reflection of the merciful divine being but is a soulless
mechanical instrument to effectuate the will of those who have the manipulating skill, dash,
cunning and capacity to control the governmental structure.

In tracing the evolution of the state, Vinoba Bhave says: "In the early stage it was
unrestrained violence that held the faith. Gradually man learnt to curb and limit his violence
and the institution called the state came into existence. The formation of the state did limit
violence up to a degree. The advent of the apparatus of government created a new kind of
law' and order. Even Vedas had said that coercive power of the state was personification of
Dharma. But gradually the state grew stronger, became more and more powerful till it
became an all-powerful state with the power of destroying the whole world with its military
might based on nuclear weapons"

Repudiation of the Marxist Theory of Class Struggle

The fundamental theme of sarvodaya is the realisation of the happiness and elevation of all.
At the political level, th,ls has two significant implications. They are, first, the repudiation of
the theory of class struggle, and second, the safeguarding of the interests and rights of the
minority. The concept of class struggle is based on the acceptance of the existence of
divergent and even antithetical interests in the social structure. Sarvodaya, on the other hand,
starts with the notim of the community as a reality almost sui generis and it holds that the aim
of social and political efforts is not to serve the disproportionate interests of the dominant
classes but to maximise the good of the entire community. Sarvodayism attacks the repugnant
and perverse consequences of egoism and the lust for power and wealth.

Bhoodan Movement

The leadership of the Bhoodan Movement fell on Vinoba Bhave who was taken by people as
a 'Saint'. He moved from village to village and propagated the gospels of Sarvodaya. The
movement started in 1951 when Telengana peasant movement on the land question reached
peak. It was a violent struggle launched by poor peasants against the local landlords. Vinoba
looked into the problem and came out with a novel solution, viz., the landlords' voluntary gift
of land would help in solving the problems of landlessness in India. This would pave the way
for a non-violent radical solution born out of love and not out of hatred. In village
Pochampali, in Telangana District one Ram Chandra Reddy created history by donating 100
acres of land to Vinoba in response to his appeal.

Concept of Gramdan The initial objective of the movement was to secure voluntary donations
of land and distribute it to the landless. However, the movement soon came out with a
demand. for 116th share of land from all land owners. In 1952, the movement had widened
the conckpt of Gramdan (village-in-gift) and had strated advocating commercial ownership of
land.

The process of Gramdan starts with an awakening of social consciousness among the
villdgers (Gram Bhavana). This is to be followed by an oath to accept the gramdan ' way of
life. In result it will generate Lok Shakti (Peoples' Power).

Contribution, of JP Jaya Prakash

Narains joining with the Bhoodan Movement gave a momentum to it. J.P. was a hero of the
1942 movement who had an all India image because he was the leader of the Socialist Party.
He did not get involved in power politics after independence.

He was regarded as a saintly politician in the eyes of the public. J.P.'s popularity gave an
impetus to the Bhoodan movement in Bihar. When the first annual Sarvadaya conference was
held in the state at Chandil in 1953, J.P. gave a call for creating a Sarvodaya society by
establishing a non-exploitive and just egalitarian socio.economic order. It is reported that
many students from Allahabad and Calcutta who gttended the conference quit universities
and colleges to join the movement. Most of the land gift came from Bihar, the target to
collect two and a half million acres of land gift within a year got transcend.

Dr. B.R.Ambedkar: Social Justice

Ambedkar belonged to the Mahar
caste. The Mahars were treated as
untouchables and were subjected
to socio-economic discrimination in
society. In such a society, not only
did man hate man, but the
Ambedkar belonged to the Mahar
caste. The Mahars were treated as
untouchables and were subjected
to socio-economic discrimination in
society. In such a society, not only
did man hate man, but the
Concept of social justice
Social justice implies that all benefits and privileges in the society should be shared by all its
members. If there is any structural inequality towards any particular section, the government
should take affirmative action in eliminating such inequalities. In simple terms it is related to
the idea of positive liberalism and with the concept of welfare state. It stands for that kind of
state whose functions are not limited to law and order but are extended to take care of the
people who are not in a position to help themselves. According to Ambedkar, his social
justice is based on moral values and self -respect. Justice situates through social, political and
economic justices regulated by constitution.

Ambedkar's reflection on Hindu social system vis-a-vis untouchability

Ambedkar wanted to reorganise the society on equality and rationality, therefore opposed the
caste based on social structure which he thought, was characterised by graded inequalities.
According to Ambedkar, the Hindu Society, in common was composed of four classes
namely, Brahmins, Kshatriyas, Vaishya and Shudhras. These classes became an enclosed unit
called caste and brought with it unequal distribution of benefits and privileges. He was a
staunch believer that in order to make a society based on equality and fraternity, the caste
system must abolish, so being the victim of such discrimination, he decided to give his life to
fight battle against this system.
The Shudras became the worst sufferers as their position was worse than slaves, they were
denied basic access to water, wells, temple was out of reach and they were forced to live in
dirty places in the outskirts of villages. Their touch shadow or mere voice was enough to
pollute the caste Hindus. Ambedkar himself probed the caste system. His three tracts
are annihilation of caste, who were Shudras? and the untouchables. His findings were as
follows. Initially Varna's were based on worth but in the course of time worth was replaced to
birth and the four Varna's were regarded as castes. The principle of graded inequality fixed
the contact between castes.

After several movements and struggles of Ambedkar to abolish the evil of untouchability,
laws were incorporated in the Indian Constitution to commemorate the great oppression faced
by the untouchables. Article 17 of the Indian Constitution abolished untouchability and
declared it as a punishable act. According to this, no one can restrict the Dalit's or Harijans
from entering temples, streets, buses, etc. the constitution also provides reservation to these
class by virtue of article 15(4) and 29(2) read with article 341 of the Indian constitution.
Ambedkar and state socialism'

The theory of state socialism in India has developed by Dr. Ambedkar. He submitted a
memorandum entitled as State and Minorities' in the constituent assembly on behalf of all
India schedule caste federation in the year 1946. In his memorandum he opined that any
privilege or extra privilege arising out of any rank, birth, caste or sub-caste should be
abolished in order to achieve social democracy. Ambedkar’s concept of State Socialism is
based on the following points;
 State ownership of agriculture and key industries to meet the demand of poorer strata
of society.
 Maintenance of productive resources by state.

 A just distribution of common produce among the different people without any
distinction within caste or creed.
The aims and objectives of his state socialism are to remove the extreme inequalities and evil
caste system from the society. The concept of state socialism is based on principles on
justice.

To him, men are different from each other by virtue of their birth, mental ability, faculty,
hereditary and social atmosphere but they should enjoy equal opportunities for their
upliftment.

The state socialism does not want to abolish the state but stands for removing the evil of
capitalist discrimination, ambedkar believed that state alone can remove exploitation and can
promote collective welfare. The means of production must be nationalised.

At the round table conference Dr. Ambedkar argued with the soul of social justice and the
indictment not merely of caste system but also of stratified classes of injustice everywhere.
To strengthen the position of depressed classes and tribal, he demanded special reservation
for them in legislature and public services

BAL GANGADHAR TILAK

Bal Gangadhar Tilak, colloquially known as “Lokmanya”, was a stalwart of the Indian
Independence Movement. His ideologies and strategies not only shaped the early 20th-
century nationalist discourse but also laid a foundational stone for the forthcoming mass
movements under the banner of the Indian National Congress.

Role in the Indian Independence Movement:

 Swaraj & Self-rule:

o Tilak’s clarion call “Swaraj is my birthright and I shall have

it” encapsulated the aspirations of millions of Indians.

o He was among the first to demand complete independence (Purna

Swaraj) from the British, marking a shift from the early moderate demands of
dominion status.

 Home Rule Movement:

o Drawing inspiration from the Irish Home Rule movement, Tilak, along with
Annie Besant, initiated the Indian Home Rule Movement in 1916.

o This was a significant step, as it sought to achieve self-rule for India within the
British Empire, setting the ground for the larger demand for complete
independence.

 Use of Festivals:

o Tilak reinvigorated traditional Indian festivals like Ganesh Chaturthi and

Shivaji Jayanti to mobilize people across the socio-economic spectrum.

o Ganesh Chaturthi processions became a platform for political discourse and

unity.

 Journalism:

o Tilak used the power of the press effectively. His newspapers, the ‘Kesari’ (in
Marathi) and the ‘Mahratta’ (in English), became the voice of nationalist
sentiments, criticizing the British and enlightening the masses about their
rights.

 Education:

o Recognizing the power of education in creating a new generation of leaders,

Tilak established institutions like the Fergusson College in Pune.

Influence on the Trajectory of the Independence Movement:

 Radicalization of INC:

o Tilak’s assertive stance clashed with the moderate methods of leaders like
Gopal Krishna Gokhale.
 o His influence led to the bifurcation of the INC into two camps at the Surat
session of 1907: the ‘Moderates’ and the ‘Extremists’.

 Mass Mobilization:

o Tilak’s strategies focused on including the common man in the struggle for
independence, which later inspired Gandhiji’s mass movements like the Non-
Cooperation and Civil Disobedience Movements.

 Ideological Shift:

o His push for Swaraj and his emphasis on Indian traditions and festivals
instilled a sense of national pride and identity among the populace, making the
freedom struggle more indigenous and relatable.

 Reconciliation with Moderates:

o Towards the end of his life, Tilak sought to bridge the rift within the INC.

o His efforts culminated in the Lucknow Pact of 1916, which saw a reunion of
the Moderates and Extremists, with both agreeing on the demand for Home
Rule.

Conclusion

Bal Gangadhar Tilak’s role in the Indian Independence Movement was multifaceted,
encompassing ideological, strategic, and organizational dimensions. His assertiveness and
emphasis on Swaraj shaped the narrative of the struggle, making it more inclusive and broad-
based. Though he didn’t live to see India free, his legacy undeniably set the nation on a path
to achieving Purna Swaraj. The tenets of his ideology and the strategies he deployed not only
influenced his contemporaries but also continued to inspire generations of freedom fighters
and leaders.

1. Definition of Liberty: MILLS

 Concept: John Stuart Mill's concept of liberty is articulated in his seminal work, "On
Liberty" (1859).

 Definition: Mill argues that liberty is the principle that individuals should have the
maximum freedom to act as they wish, as long as their actions do not harm others.

2. Harm Principle:
  Central Tenet: The Harm Principle is a cornerstone of Mill's philosophy.

 Essence: Individuals are free to pursue their own interests and actions unless those
actions cause harm to others. The state can only intervene to prevent harm to others.

3. Individual Autonomy:

 Emphasis: Mill places a high value on individual autonomy.

 Rationale: Each person is the best judge of their own interests, and liberty allows for
the development and expression of individuality without external coercion.

4. Freedom of Thought and Expression:

 Importance: Mill vigorously defends freedom of thought and expression.

 Rationale: The open exchange of ideas is crucial for societal progress, as it allows the
"marketplace of ideas" to operate and leads to the discovery of truth.

5. Tyranny of the Majority:

 Concern: Mill addresses the threat of the "tyranny of the majority."

 Argument: Even in a democratic society, the majority should not suppress the
opinions and actions of the minority. Liberty protects individuals from the oppressive
power of the majority.

6. Diversity and Progress:

 Linkage: Mill sees a direct connection between liberty, diversity, and societal
progress.

 Assertion: Societal advancement is fostered by the free expression of diverse

opinions and lifestyles, contributing to a dynamic and evolving culture.

7. Paternalism and Individual Development:

 Critique: Mill criticizes paternalistic intervention by the state.

 Position: Individuals should have the freedom to make their own choices, even if
those choices may be deemed harmful, as it contributes to personal development and
learning.

8. Self-Regarding Actions:

 Clarification: Mill distinguishes between other-regarding and self-regarding actions.

 Assertion: While society can regulate actions that harm others, interference in self-
regarding actions is unwarranted, respecting the individual's autonomy.

9. Limitations on State Power:

  Principle: Mill advocates for strict limitations on state power.

 Reasoning: Governments should only intervene to prevent harm to others, ensuring

that individual liberty is not unnecessarily curtailed.

10. Lasting Influence:

 Legacy: Mill's ideas on liberty continue to be influential in political philosophy and

discussions on civil liberties.

 Contemporary Relevance: Concepts such as the Harm Principle and the defense of
individual autonomy remain pertinent in debates about the balance between freedom
and societal interests.

In summary, John Stuart Mill's concept of liberty revolves around the Harm Principle,
individual autonomy, and the importance of diversity in fostering societal progress. His ideas
have left a lasting impact on discussions about individual rights, government intervention,
and the limits of state power.