The Gandhi Project by Nashid Fareed-Ma’at
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33
Mohandas K. Gandhi, Non-Violent Resistance (Satyagraha), 1961, p. 288, excerpt from Young India,
May 7, 1931.
111
Even modern armies realize the disruptive effects the killing of innocent persons has on soldiers,
and seek to manage such incidents in their efforts to maintain a “strong, effective fighting force.”
Gandhi partially understood this dynamic and sought to better understand and demonstrate its
power by putting it into practice in India, one of the reasons he referred to his Satyagraha work
as an experiment. During the course of this experiment, he discovered lessons to make the
application of Satyagraha and the willingness to risk one’s life more effective. He expected
those who continued the experiments after him to discover more lessons and make the science of
Satyagraha even more complete and efficient. But in the end, the courage of trained nonviolent
persons would diminish the cycle of violence, even if they were killed. Their willingness to
sacrifice and any loss they incurred would equate to putting water on a flame, instead of fuel
(such as violence does). It may not be enough to completely extinguish the cycle of violence
since some cycles require more than a hundred thousand deaths to bring them to an end -- a
reality created by the cycles of violence, not those willing to risk their lives. But Satyagraha-
directed courage would certainly reduce the present cycles and not add to the future potential of
violence. As Gandhi said, it would most likely amount to no more deaths than if physical
violence was used against the aggressor, and more likely less if the nonviolent persons had a
mature understanding of Satyagraha. Incidents throughout history have shown that the loss of
moral, pure persons can lessen the threshold needed to end an episode of violence, as well as
reduce, if not completely end, cycles of violence.
Both of Gandhi’s choices require people of great courage. He noted: “Non-violence
means courage of the highest order and, therefore, readiness to suffer.”
33
I will deal with
suffering in more depth in the next chapter, but if you are not willing to live your values (as
influenced by your quest for Truth) even to the point of death, the Satyagraha path is not for you.
Gandhi acknowledged there may be a process of developing such courage, but he unequivocally
proclaimed:
“a Satyagrahi may never run away from danger, irrespective of
whether he is alone or in the company of many. He will have fully
performed his duty if he dies fighting. The same holds good in
armed warfare. It applies with greater force in Satyagraha.
Moreover, the sacrifice of one will evoke the sacrifice of many and
34
Mohandas K. Gandhi, Non-Violent Resistance (Satyagraha), 1961, p. 380 - 381, excerpt from Harijan,
March 17, 1946.
112
may possibly produce big results. There is always this possibility.
But one must scrupulously avoid the temptation of a desire for
results.”
34
Firstly know, that when Gandhi mentioned “fighting” in the above quote he didn’t mean the use
of violence: he used the word in regards to the non-violent methods available to Satyagrahis.
But he admonished running from danger, in part, because of how it invokes fear -- in those who
run and those who may see others running away. One of the surest ways to start a stampede in a
crowd is for a single person to run in a panicked manner and often many others will run away in
fear without confirming if there is a real danger or not. And we have already addressed the
dangers of fear for those on the Satyagraha path.
Gandhi’s point in the above quote about the sacrifice of one inspiring the sacrifice of
others is particularly relevant. Satyagraha efforts seek to transform people and one aspect of this
aim is for Satyagrahis to be living examples of their values to the point of fully embodying them.
In this manner, a person who embodies honesty completely becomes an emissary of honesty.
The loss of such a person is not just the loss of her or his individual life, but a more profound
loss of someone who beheld honesty -- no small honor in a world where dishonesty has become
commonplace. Thus, those who embrace a path of sacrifice must do so completely, without the
slightest taint of weakness or hypocrisy, living their values even to the point of death. The
power and strength of such sacrifice can inspire others to face challenges they wish to be
addressed but previously did not. Throughout history, a single act of such sacrifice by even one
person has been a spark that moved others to act and support efforts for change. Gandhi warned
about having this being the impetus for ours action, since it raises the possibility of egotism and
impurity -- for example, acting for fame instead of standing for Truth. But if we act with purity,
selflessness, and Truth, the power of such an act may become a trigger to inspire others or lay
the groundwork for a future trigger that will move others from spectatorship to action.
35
Mohandas K. Gandhi, Non-Violent Resistance (Satyagraha), 1961, p. 81, excerpt from Young India,
April 30, 1931.
36
Mohandas K. Gandhi, Non-Violent Resistance (Satyagraha), 1961, p. 35, excerpt from Young India,
November 3, 1927.
37
Mohandas K. Gandhi, Non-Violent Resistance (Satyagraha), 1961, p. 134, excerpt from Young India,
August 11, 1920.
113
There are other reasons Gandhi implored people to not run from danger. He declared:
“In the code of the Satyagrahi there is no such thing as surrender to brute force.”
35
This
declaration is, in part, based on the following requirement of all Satyagrahis:
“Only those who realize that there is something in man which is
superior to the brute nature in him and that the latter always yields
to it, can effectively be Satyagrahis.”
36
The challenge for Satyagrahis is to embody this “something” which is more powerful than brute
force. If we do, there is never a need to run from it, we can conquer brute force with Satyagraha
(Truth-force or soul-force). For Gandhi, this was not a statement made in blind faith or idealistic
projection: it was a realization influenced by ancient spiritual teachings. In Hinduism, he
acknowledged the rishis as guiding him in this direction. The rishis are described as seers,
divine scribes, and poet-sages to whom the Vedas (Hindu sacred books) were revealed. Gandhi
wrote of them:
“I have therefore ventured to place before India the ancient law of
self-sacrifice. For Satyagraha and its offshoots, non-co-operation
and civil resistance, are nothing but new names for the law of
suffering. The rishis, who discovered the law of non-violence in
the midst of violence, were greater geniuses than Newton. They
were themselves greater warriors than Wellington. Having
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.”
37
Other religious, spiritual, and secular traditions have persons who demonstrate this law. Thus,
people have a wide range of sources to validate the strength of Satyagraha (as non-violence,
38
Mohandas K. Gandhi, Non-Violent Resistance (Satyagraha), 1961, p. 129, excerpt from Young India,
March 16, 1922.
114
Truth-force, the strength of soul-force) over violence (brute force). And if Satyagraha is more
powerful than violence, we should never yield this power to (the weaker force of) violence.
Neither should we regress from Satyagraha to using the weaker force of violence, even
when others inflict (or seek to inflict) violence upon us. Gandhi wrote the following regarding
Indians’ fear of the British colonial government (in India):
“We have hitherto feared them and their guns in our simplicity.
The moment we realize our combined strength, we shall consider it
unmanly to fear them and, therefore, ever to think of striking them.
Hence am I anxious and impatient to persuade my countrymen to
feel non-violent, not out of our weakness but out of our strength.”
38
There are clear benefits of acting from our strength, even when others attack us with weaker
means, such as violence. To give an example, if you are a strong adult and a baby comes and
hits you with all its might, would it make sense to hit the baby back? As a strong adult, you can
certainly bear the impact (even pain) of the baby’s blow, and it would seem foolish for a strong
adult to retaliate and hit a small baby with force. Now some may think it appropriate to punish
the baby with physical violence, such as a spanking; but as the previous pages addressed, this act
would continue the cycle of violence: the baby would be harmed and would likely embrace
violent thoughts to the spanking which may fuel a retaliation of violent words and actions.
(Many anecdotes of physical punishment affirm the truth of this, including my personal
experience as a child.) But if you, as a strong adult, act from your strength, and find ways to
model Satyagraha (non-violence) while at the same time teaching the baby about the strength of
Satyagraha (i.e. Truth, soul-force, purity, etc.), this may prove a better way to prevent, if not
completely eliminate, any future violent acts by the baby.
Gandhi sought to bring this same dynamic to bear in his Satyagraha work. The training
required to bear the blows of an oppressive colonizing force goes beyond what it takes to bear a
baby’s blow. For this reason, he was always advocating and providing such training to the
Indian people -- even setting up ashrams (spiritual communities and retreats) for this purpose.
Yet, clearly, Gandhi held it illogical for a strong adult to reduce her or his behavior to that of an
39
Mohandas K. Gandhi, Non-Violent Resistance (Satyagraha), 1961, p. 73, excerpt from Young India,
October 13, 1927.
40
Mohandas K. Gandhi, Non-Violent Resistance (Satyagraha), 1961, p. 149, excerpt from Young India,
February 16, 1921.
115
uneducated baby. The same applies for Satyagrahis: that they not reduce themselves to those
who use violence -- and often lack knowledge of the more powerful Satyagraha means (Truth
holding, the strength of the soul) as evident by their use of violence. Gandhi sought to not only
address present instances of violence but to use these as a means to educate those using violence
to prevent possible future uses of violence. And just as a baby may need repeated incidents to
finally learn and embrace the lessons, the same would apply to violent adults. This calls for
enduring patience among those who embrace Satyagraha.
To the point of enduring patience, Gandhi warned about the danger of impatience in the
transformative Satyagraha process:
“The volunteers must not be impatient. Impatience is a phase of
violence. A Satyagrahi has nothing to do with victory. He is sure
of it, but he has also to know that it comes from God {Truth}. His
is but to suffer.”
39
“Impatience and intolerance will surely kill this great religious
movement. We may not make people pure by compulsion. Much
less may we compel them by violence to respect our opinion. It is
utterly against the spirit of democracy we want to cultivate.”
40
In realizing the potency of Satyagraha over violence, we may understand why Gandhi saw
violence as unnecessary in dealing with an oppressive government:
“When once they [the people] realize that violence is totally
unnecessary to bend an unwilling Government to their will and
41
Mohandas K. Gandhi, Non-Violent Resistance (Satyagraha), 1961, p. 151, excerpt from Young India,
August 18, 1920.
42
Mohandas K. Gandhi, Non-Violent Resistance (Satyagraha), 1961, p. 176, excerpt from Young India,
December 26, 1924.
43
Mohandas K. Gandhi, Non-Violent Resistance (Satyagraha), 1961, p. 202, excerpt from Harijan, April
15, 1933.
44
Mohandas K. Gandhi, Non-Violent Resistance (Satyagraha), 1961, p. 295, excerpt from Harijan, June
24, 1939.
45
Mohandas K. Gandhi, Non-Violent Resistance (Satyagraha), 1961, p. 292, excerpt from Harijan, May
20, 1939.
116
that the result can be obtained with certainty by dignified non-co-
operation, they will cease to think of violence even by way of
retaliation.”
41
Gandhi also sought to strongly distinguish Satyagraha from violence such that very few
of the characteristics associated with violence would be present in Satyagraha. Thus, he stated
Satyagraha “excludes all violence or hate,”
42
noticing how much these two are often intertwined.
He also declared that anger, malice, and compulsion -- which are often present in the use of
violence -- must never be part of Satyagraha:
“Satyagraha is gentle, it never wounds. It must not be the result of
anger or malice. It is never fussy, never impatient, never
vociferous. It is the direct opposite of compulsion. It was
conceived as a complete substitute for violence.”
43
In noticing that violence often disturbs or creates tension in one’s opponent, Gandhi noted: “A
non-violent action accompanied by non-violence in thought and word should never produce
enduring violent reaction upon the opponent.”
44
He emphasized: “A genuine Satyagrahi
proceeds by setting the opponent at his ease. His action never creates panic in the breast of the
‘enemy’.”
45
In fact, Gandhi went further in stating how a Satyagrahi must deal with an
opponent, which differs vastly from how those who use violence treat their opponents:
“Whilst however a Satyagrahi never yields to panic or hesitancy,
neither does he think of humiliating the other party, of reducing it
46
Mohandas K. Gandhi, Non-Violent Resistance (Satyagraha), 1961, p. 278, excerpt from Young India,
March 19, 1931.
47
Mohandas K. Gandhi, Non-Violent Resistance (Satyagraha), 1961, p. 56, excerpt from Young India,
April 27, 1921.
48
Mohandas K. Gandhi, Non-Violent Resistance (Satyagraha), 1961, p. 261, excerpt from Young India,
April 24, 1930.
49
Mohandas K. Gandhi, Non-Violent Resistance (Satyagraha), 1961, p. 298, excerpt from Harijan, July 8,
1939.
117
to an abject surrender. He may not swerve from the path of justice
and may not dictate impossible terms. He may not pitch his
demands too high, neither may he pitch them too low.”
46
And, in acknowledging that violence is often used in unjust causes, Gandhi held fast that
“There can be no Satyagraha in an unjust cause.”
47
As much as Gandhi was opposed to government-sponsored violence, he saw popular
violence (violence among the masses) just as dangerous. To this point, he stated:
“For me popular violence is as much an obstruction in our path as
the Government violence. Indeed I can combat the Government
violence more successfully than the popular.”
48
One of the reasons for this is the danger of popular violence (words, thoughts, acts) directed at
the government being unleashed on the masses themselves. He wrote the following about the
ongoing conflict among Hindus and Muslims in India during his Satyagraha work:
“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-co-operation days is
now recoiling upon ourselves. The violent energy that was
generated among the masses, but was kept under check in the
pursuit of a common objective, has now been let loose and is being
used among and against ourselves.”
49
50
Mohandas K. Gandhi, Non-Violent Resistance (Satyagraha), 1961, p. 278, excerpt from Young India,
March 19, 1931.
51
Mohandas K. Gandhi, Non-Violent Resistance (Satyagraha), 1961, p. 287, excerpt from Young India,
May 7, 1931.
52
Mohandas K. Gandhi, Non-Violent Resistance (Satyagraha), 1961, p. 297, excerpt from Harijan, June
24, 1939.
53
Mohandas K. Gandhi, Non-Violent Resistance (Satyagraha), 1961, p. 159, excerpt from Young India,
August 18, 1920.
118
Such an outcome can have a devastating effect on the community building aspects of
Satyagraha: to have worked with a group for a common cause and then see your former
colleagues become violent opponents. In addressing cycles of violence, the masses must
examine the violence and hostility they have among themselves, particularly when groups have a
history of conflict. Gandhi noted: “The Satyagrahi whilst he is ever ready for fight must be
equally eager for peace. He must welcome any honourable opportunity for peace.”
50
The ways
of Satyagraha (seeking Truth, purity, ahimsa, etc.) provide plenty of guidance and tools for
willing parties to achieve a state of genuine peace: which goes beyond the mere absence of
violence to forming beneficent relationships and communities. Progress toward this goal will be
evident, as Gandhi commented: “When we are saturated with ahimsa we shall not be non-violent
in our fight with the [government] bureaucracy and violent among ourselves.”
51
And lastly for this chapter, Gandhi required that Satyagraha efforts toward change
proceed with moderation. He advised:
“It will be contrary to every canon of Satyagraha to launch upon
the extreme step till every other is exhausted. Such haste will
itself constitute violence.”
52
Let’s briefly explore how Gandhi approached conflicts with governments. His first step
was to seek cooperation. As stated in the previous chapter: “Co-operation with a just
Government is a duty; non-co-operation with an unjust Government is equally a duty.”
53
But
Gandhi didn’t go from cooperation straight to protests in the streets when a government engaged
in injustice. The next step involved conducting a careful analysis of the community and the
situation. This included a comprehensive evaluation of the community’s readiness to embrace
Satyagraha work, including a determination of necessary preparation. There was also an in-
54
Mohandas K. Gandhi, An Autobiography: The Story of My Experiments with Truth, 1957, p. 470.
55
Mohandas K. Gandhi, An Autobiography: The Story of My Experiments with Truth, 1957, p. 375.
56
Mohandas K. Gandhi, Non-Violent Resistance (Satyagraha), 1961, p. 278, excerpt from Young India,
March 19, 1931.
119
depth examination of the issues to be addressed, consideration of possible strategies and tactics,
as well as study of the relevant government players and structures. All this information and
analysis informed how to proceed with attempts at negotiation. This process included clearly
communicating to the government disagreement with the unjust elements of governance and
desired resolutions that move such unjust governance to a state of justice. This stance had to be
founded upon a continuing history of behavior among Satyagrahis that demonstrated obedience
to the just laws and practices of the government:
“A Satyagrahi obeys the laws of society intelligently and of his
own free will, because he considers it to be his sacred duty to do
so. It is only when a person has thus obeyed the laws of society
scrupulously that he is in a position to judge as to which particular
rules are good and just and which unjust and iniquitous. Only then
does the right accrue to him of the civil disobedience of certain
laws in well-defined circumstances.”
54
From this place, Satyagrahis were in a moral position to challenge an unjust government. This
moral position also served as social credibility for Satyagrahis as they sought to educate the
masses about the unjust governance and encourage them to also engage in efforts to have the
government transform such governance to a state of justice. Attempts at negotiation included a
willingness to compromise with the government. This required sincere attempts to understand
the government’s position. Gandhi held firmly to this requirement: “it is my rule, as a
Satyagrahi, to understand the viewpoint of the party I propose to deal with, and to try to agree
with him as far as may be possible.”
55
A negotiated compromise may include a resolution that
falls short of the ideal of all parties involved but is not counter to the values of either party.
Thus, a Satyagrahi who refrains from violence could not accept a resolution that included
violence in any form. Gandhi also held that “The essential condition of a compromise is that
there should be nothing humiliating, nothing panicky about it.”
56
The negotiation process was
embraced with patience and a genuine openness to a peaceful resolution; and only when such
failed (usually after many failed attempts to engage the government), would Gandhi be willing to
57
Mohandas K. Gandhi, Non-Violent Resistance (Satyagraha), 1961, p. 200, excerpt from Young India,
January 14, 1926.
58
Mohandas K. Gandhi, Non-Violent Resistance (Satyagraha), 1961, p. 178, excerpt from Young India,
April 24, 1924.
59
Mohandas K. Gandhi, Non-Violent Resistance (Satyagraha), 1961, p. 353, excerpt from Harijan, July 20,
1947.
60
Mohandas K. Gandhi, Hind Swaraj (Indian Home Rule), 1938 reprint from original publication in 1909,
p. 53, Chapter XVI: Brute Force.
120
move to Satyagraha-guided direct action, which he sometimes referred to as civil disobedience.
Acknowledging this process he affirmed: “Satyagraha [direct action] is never adopted abruptly
and never till all other and milder methods have been tried.”
57
The above paragraph described how Gandhi approached conflicts with governments, but
this approach can be applied to other entities: from relatives, to neighbors, to social / religious
groups, to multinational corporations. This approach is careful to avoid violence, anything that
resembles violence, or anything that sustains or furthers cycles of violence. It also maintains the
dignity of the Satyagrahis by remaining rooted in their strength and values. How Satyagrahis
deal with violence is essential to upholding the pillars of Satyagraha.
“Let it be remembered that Satyagraha is a most powerful
process of conversion. It is an appeal to the heart.”
58
“It is not, however, claimed that all the laws of Satyagraha have
been laid down or found. This I do say, fearlessly and firmly,
that every worthy object can be achieved by the use of
Satyagraha. It is the highest and infallible means, the greatest
force. ... Satyagraha can rid society of all evils, political,
economic and moral.”
59
“The force of arms is powerless when matched against the force
of love or the soul.”
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