Mohandas Karamchand “Mahatma” Gandhi, who developed Satyagraha

Satyagraha (Sanskrit: सत्याग्रह satyāgraha) is a philosophy and practice of nonviolent resistance developed by Mohandas K. Gandhi. Gandhi deployed satyagraha in campaigns for Indian independence and also during his earlier struggles in South Africa. Satyagraha theory also influenced Martin Luther King, Jr. during the campaigns he led during the Civil Rights Movement in the United States. ImageMetadata File history File links Gandhi_studio_1931. ... ImageMetadata File history File links Gandhi_studio_1931. ... The Sanskrit language ( , for short ) is a classical language of India, a liturgical language of Hinduism, Buddhism, and Jainism, and one of the 23 official languages of India. ... Nonviolent resistance (or nonviolent action) is the practice of applying power to achieve socio-political goals through symbolic protests, civil disobedience, economic or political noncooperation, and other methods, without using violence. ... Mohandas Karamchand Gandhi (October 2, 1869 – January 30, 1948) (Devanagari: मोहनदास करमचन्द गांधी), called Mahatma Gandhi, was the charismatic leader who brought the cause of Indias independence from British colonial rule to... “MLK” redirects here. ... Historically, the civil rights movement was a period of time around the world of approximately one generation (1954–1980) wherein there was much worldwide civil unrest and popular rebellion. ...

Meaning of the Term

Satya is the Sanskrit word for “truth,” and graha (from the Sanskrit root grah cognate with English word “grab” or “hold on to”) can be rendered as “effort/endeavor.” The term was popularized during the Indian Independence Movement, and is used in many Indian languages including Hindi. Satya is a true badman. ... The Indian independence struggle incorporated the efforts by Indians to liberate the region from British rule and form the nation-state of India. ... The article describes the languages spoken in the Republic of India. ... Hindi ( , Devanagari: or , IAST: , IPA: ), an Indo-European language spoken mainly in northern and central India, is the official language of the Union along with English. ...

Gandhi described it as follows:

Its root meaning is holding on to truth, hence truth-force. I have also called it love-force or soul-force. In the application of satyagraha, I discovered in the earliest stages that pursuit of truth did not admit of violence being inflicted on one’s opponent but that he must be weaned from error by patience and sympathy. For what appears to be truth to the one may appear to be error to the other. And patience means self-suffering. So the doctrine came to mean vindication of truth, not by infliction of suffering on the opponent, but on one’s self.^[1]

Origins of Satyagraha

Gandhi coined the term Satyagraha to describe his philosophy of nonviolent resistance. In developing satyagraha, Gandhi was influenced by the concept of ahimsa in the Hindu Upanishads and the tenets of Jainism, as well as earlier theorists of nonviolent resistance and nonresistance including Jesus (particularly the Sermon on the Mount), Leo Tolstoy (particularly The Kingdom of God Is Within You), John Ruskin (particularly Unto This Last), and Henry David Thoreau (particularly Civil Disobedience).^[2] Ahimsa (Devanagari: ; IAST ) is a Sanskrit term meaning non-violence (literally: the avoidance of violence - himsa). ... The Upanishads (उपनिषद्, Upanişad) are part of the Hindu Shruti scriptures which primarily discuss meditation and philosophy and are seen as religious instructions by most schools of Hinduism. ... This article is under construction. ... Nonviolent resistance (or nonviolent action) is the practice of applying power to achieve socio-political goals through symbolic protests, civil disobedience, economic or political noncooperation, and other methods, without using violence. ... Nonresistance (or non-resistance) discourages physical resistance to an enemy and is a subdivision of nonviolence. ... This article is about Jesus of Nazareth. ... The Sermon on the Mount was, according to the Gospel of Matthew 5-7, a particular sermon given by Jesus of Nazareth (estimated around AD 30) on a mountainside to his disciples and a large crowd. ... Count Lev Nikolayevich Tolstoy (September 9 [O.S. August 28] 1828 – November 20 [O.S. November 7] 1910) (Russian: , IPA:  ), commonly referred to in English as Leo Tolstoy, was a Russian writer – novelist, essayist, dramatist and philosopher – as well as pacifist Christian anarchist and educational reformer. ... The 1st English edition of The Kingdom of God is Within You, 1894 The Kingdom of God is Within You is a non-fiction work written by Leo Tolstoy and was first published in Germany in 1894, after being banned in his home country of Russia. ... Upper: Steel-plate engraving of Ruskin as a young man, made circa 1845, scanned from print made circa 1895. ... Unto This Last is an essay on economy by John Ruskin, first published in December 1860 in the monthly journal Cornhill Magazine in four articles. ... Henry David Thoreau (July 12, 1817 – May 6, 1862; born David Henry Thoreau[1]) was an American author, naturalist, transcendentalist, tax resister, development critic, and philosopher who is best known for Walden, a reflection upon simple living in natural surroundings, and his essay, Civil Disobedience, an argument for individual resistance... Civil Disobedience is an essay by Henry David Thoreau. ...

Speaking of his initial satyagraha campaign in South Africa, he said:

None of us knew what name to give to our movement. I then used the term “passive resistance” in describing it. I did not quite understand the implications of “passive resistance” as I called it. I only knew that some new principle had come into being. As the struggle advanced, the phrase “passive resistance” gave rise to confusion and it appeared shameful to permit this great struggle to be known only by an English name. Again, that foreign phrase could hardly pass as current coin among the community. A small prize was therefore announced in Indian Opinion to be awarded to the reader who invented the best designation for our struggle. We thus received a number of suggestions. The meaning of the struggle had been then fully discussed in Indian Opinion and the competitors for the prize had fairly sufficient material to serve as a basis for their exploration. Shri Maganlal Gandhi was one of the competitors and he suggested the word sadagraha, meaning “firmness in a good cause.” I liked the word, but it did not fully represent the whole idea I wished it to connote. I therefore corrected it to “satyagraha”. Truth (satya) implies love, and firmness (agraha) engenders and therefore serves as a synonym for force. I thus began to call the Indian movement Satyagraha, that is to say, the Force which is born of Truth and Love or non-violence, and gave up the use of the phrase “passive resistance”, in connection with it, so much so that even in English writing we often avoided it and used instead the word “satyagraha” itself or some other equivalent English phrase.^[3]

Contrast to “passive resistance”

Gandhi further distinguished between his ideas and passive resistance: Nonviolent resistance (or nonviolent action) is the practice of applying power to achieve socio-political goals through symbolic protests, economic or political noncooperation, civil disobedience and other methods, without the use of physical violence. ...

I have drawn the distinction between passive resistance as understood and practised in the West and satyagraha before I had evolved the doctrine of the latter to its full logical and spiritual extent. I often used “passive resistance” and “satyagraha” as synonymous terms: but as the doctrine of satyagraha developed, the expression “passive resistance” ceases even to be synonymous, as passive resistance has admitted of violence as in the case of suffragettes and has been universally acknowledged to be a weapon of the weak. Moreover, passive resistance does not necessarily involve complete adherence to truth under every circumstance. Therefore it is different from satyagraha in three essentials: Satyagraha is a weapon of the strong; it admits of no violence under any circumstance whatever; and it ever insists upon truth. I think I have now made the distinction perfectly clear.^[4] Suffragette with banner, Washington DC, 1918 The title of suffragette (also occasionally spelled suffraget) was given to members of the womens suffrage movement in the United Kingdom. ...

Gandhi leading Salt Satyagraha, a notable example of Satyagraha

Image File history File links Download high resolution version (3496x2418, 835 KB) en: Gandhi during the Salt March, March 1930. ... Image File history File links Download high resolution version (3496x2418, 835 KB) en: Gandhi during the Salt March, March 1930. ... Scenes on the eve of the Salt Satyagraha, Gandhis famous 240 mile march on foot to the sea at Dandi. ...

Satyagraha theory

Defining success

In traditional violent and nonviolent conflict, the goal is to defeat the opponent or frustrate the opponent’s objectives, or to meet one’s own objectives despite the efforts of the opponent to obstruct these. In satyagraha, by contrast, these are not the goals. “The Satyagrahi’s object is to convert, not to coerce, the wrong-doer.”^[5] Success is defined as cooperating with the opponent to meet a just end that the opponent is unwittingly obstructing. The opponent must be converted, at least as far as to stop obstructing the just end, for this cooperation to take place.

Means and ends

The theory of satyagraha sees means and ends as inseparable. The means used to obtain an end are wrapped up and attached to that end. Therefore, it is contradictory to try to use unjust means to obtain justice or to try to use violence to obtain peace. As Gandhi wrote: “They say, 'means are after all means'. I would say, 'means are after all everything'. As the means so the end...”^[6]

Gandhi used an example to explain this:

If I want to deprive you of your watch, I shall certainly have to fight for it; if I want to buy your watch, I shall have to pay for it; and if I want a gift, I shall have to plead for it; and, according to the means I employ, the watch is stolen property, my own property, or a donation.^[7]

Gandhi rejected the idea that injustice should, or even could, be fought against “by any means neccessary” — if you use violent, coercive, unjust means, whatever ends you produce will necessarily embed that injustice. To those who preached violence and called nonviolent actionists cowards, he replied: “I do believe that, where there is only a choice between cowardice and violence, I would advise violence....I would rather have India resort to arms in order to defend her honour than that she should, in a cowardly manner, become or remain a helpless witness to her own dishonour....But I believe that nonviolence is infinitely superior to violence, forgiveness is more manly than punishment.”^[8]

Satyagraha versus Duragraha

The essence of Satyagraha is that it seeks to eliminate antagonisms without harming the antagonists themselves, as opposed to violent resistance, which is meant to cause harm to the antagonist. A Satyagrahi therefore does not seek to end or destroy the relationship with the antagonist, but instead seeks to transform or “purify” it to a higher level. A euphemism sometimes used for Satyagraha is that it is a “silent force” or a “soul force” (a term also used by Martin Luther King Jr. during his famous “I Have a Dream” speech). It arms the individual with moral power rather than physical power. Satyagraha is also termed a “universal force,” as it essentially “makes no distinction between kinsmen and strangers, young and old, man and woman, friend and foe.”^[9] Martin Luther King, Jr. ...

Gandhi contrasted satyagraha (holding on to truth) with “duragraha” (holding on by force), as in protest meant more to harass than enlighten opponents. He wrote: “There must be no impatience, no barbarity, no insolence, no undue pressure. If we want to cultivate a true spirit of democracy, we cannot afford to be intolerant. Intolerance betrays want of faith in one's cause.” ^[10]

Civil disobedience and non-cooperation as practised under Satyagraha are based on the “law of suffering”^[11], a doctrine that the endurance of suffering is a means to an end. This end usually implies a moral upliftment or progress of an individual or society. Therefore, non-cooperation in Satyagraha is in fact a means to secure the cooperation of the opponent consistently with truth and justice. Anti-war activist Midge Potts is arrested for civil disobedience on the steps of the Supreme Court of the United States on February 9, 2005. ... Anti-war activist Midge Potts is arrested for civil disobedience on the steps of the Supreme Court of the United States on February 9, 2005. ... Suffering is any aversive (not necessarily unwanted) experience and the corresponding negative emotion. ... A moral is a one sentence remark made at the end of many childrens stories that expresses the intended meaning, or the moral message, of the tale. ... JUSTICE is a human rights and law reform organisation based in the United Kingdom. ...

Satyagraha in large-scale conflict

Main articles: Bardoli Satyagraha, Champaran and Kheda Satyagraha, Dharasana Satyagraha, Flag Satyagraha, Guruvayur Satyagraha, Non-cooperation movement, Quit India Movement, Salt Satyagraha, and Vaikom Satyagraha

When using satyagraha in a large-scale political conflict involving civil disobedience, Gandhi believed that the satyagrahis must undergo training to ensure discipline. He wrote that “only when a people have proved their active loyalty by obeying the many laws of the State that they acquire the right of Civil Disobedience.”^[12] The Bardoli Satyagraha of 1925 in the state of Gujarat, India during the British Raj was a major episode of civil disobedience and revolt in the Indian Independence Movement. ... The first Satyagraha revolutions inspired by Mahatma Gandhi in the Indian Independence Movement occurred in Kheda district of Gujarat and the Champaran district of Bihar between the years of 1918 and 1919. ... Dharasana Satyagraha was the next stage in Salt Satyagraha by Mahatma Gandhi. ... Flag Satyagraha is a term that describes campaigns of peaceful civil disobedience during the Indian independence movement that focused on exercising the right and freedom to hoist the nationalist flag and challenge the legitimacy of British Raj in India through the defiance of laws prohibiting the hoisting of nationalist flags... Guruvayur Satyagraha took place in (1931 - 32) was a Satyagraha in Trichur in Travancore now part of Kerala seeking entry for untouchables into the Guruvayur Temple. ... ... The Quit India Movement (Bharat Chhodo Andolan or the August Movement) was a civil disobedience movement in India launched in August 1942 in response to Mahatma Gandhis call for immediate independence of India. ... Scenes on the eve of the Salt Satyagraha, Gandhis famous 240 mile march on foot to the sea at Dandi. ... Vaikom Satyagraha (1924 - 25) was a satyagraha (movement) in Travancore now part of Kerala against untouchability in Hindu society. ...

He therefore made part of the discipline that satyagrahis:

1. appreciate the other laws of the State and obey them voluntarily
2. tolerate these laws, even when they are inconvenient
3. be willing to undergo suffering, loss of property, and to endure the suffering that might be inflicted on family and friends^[12]

This obedience has to be not merely grudging, but extraordinary:

…an honest, respectable man will not suddenly take to stealing whether there is a law against stealing or not, but this very man will not feel any remorse for failure to observe the rule about carrying headlights on bicycles after dark.… But he would observe any obligatory rule of this kind, if only to escape the inconvenience of facing a prosecution for a breach of the rule. Such compliance is not, however, the willing and spontaneous obedience that is required of a Satyagrahi.^[13]

Principles for Satyagrahis

Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle, but as a universal solvent for injustice and harm. He felt that it was equally applicable to large-scale political struggle and to one-on-one interpersonal conflicts and that it should be taught to everyone.^[14]

He founded the Sabarmati Ashram to teach satyagraha. He asked satyagrahis to follow the following principles:^[15] Sabarmathi Ashram, located in Gujarat, was the residence of Mahatma Gandhi, from where he started the Dandi March. ...

1. Nonviolence (ahimsa)
2. Truth — this includes honesty, but goes beyond it to mean living fully in accord with and in devotion to that which is true
3. Non-stealing
4. Chastity (brahmacharya) — this includes sexual chastity, but also the subordination of other sensual desires to the primary devotion to truth
5. Non-possession (poverty)
6. Body-labor or bread-labor
7. Control of the palate
8. Fearlessness
9. Equal respect for all religions
10. Swadeshi
11. Freedom from untouchability

On another occasion, he listed seven rules as “essential for every Satyagrahi in India”:^[16] Ahimsa (Devanagari: ; IAST ) is a Sanskrit term meaning non-violence (literally: the avoidance of violence - himsa). ... Brahmacharya (pronounced /brÊŒmatʃərɪə/) is a Sanskrit word. ... Swadeshi is the Indian term for the boycott of British goods. ... In the Indian caste system, a Dalit, often called an untouchable,or an outcaste, is a person who according to traditional Hindu belief does not have any varnas. Varna refers to the Hindu belief that most humans were supposedly created from different parts of the body of the divinity Purusha. ...

1. must have a living faith in God
2. must believe in truth and non-violence and have faith in the inherent goodness of human nature which he expects to evoke by suffering in the satyagraha effort
3. must be leading a chaste life, and be willing to die or lose all his possessions
4. must be a habitual khadi wearer and spinner
5. must abstain from alcohol and other intoxicants
6. must willingly carry out all the rules of discipline that are issued
7. must obey the jail rules unless they are specially devised to hurt his self respect

khadi simply means cotton Khadi is Indian handspun and hand-woven cloth. ...

Rules for Satyagraha Campaigns

Gandhi proposed a series of rules for satyagrahis to follow in a resistance campaign:^[9]

1. harbour no anger
2. suffer the anger of the opponent
3. never retaliate to assaults or punishment; but do not submit, out of fear of punishment or assault, to an order given in anger
4. voluntarily submit to arrest or confiscation of your own property
5. if you are a trustee of property, defend that property (non-violently) from confiscation with your life
6. do not curse or swear
7. do not insult the opponent
8. neither salute nor insult the flag of your opponent or your opponent’s leaders
9. if anyone attempts to insult or assault your opponent, defend your opponent (non-violently) with your life
10. as a prisoner, behave courteously and obey prison regulations (except any that are contrary to self-respect)
11. as a prisoner, do not ask for special favourable treatment
12. as a prisoner, do not fast in an attempt to gain conveniences whose deprivation does not involve any injury to your self-respect
13. joyfully obey the orders of the leaders of the civil disobedience action
14. do not pick and choose amongst the orders you obey; if you find the action as a whole improper or immoral, sever your connection with the action entirely
15. do not make your participation conditional on your comrades taking care of your dependents while you are engaging in the campaign or are in prison; do not expect them to provide such support
16. do not become a cause of communal quarrels
17. do not take sides in such quarrels, but assist only that party which is demonstrably in the right; in the case of inter-religious conflict, give your life to protect (non-violently) those in danger on either side
18. avoid occasions that may give rise to communal quarrels
19. do not take part in processions that would wound the religious sensibilities of any community

Controversial Applications of Satyagraha

Gandhi's writings on Nazi persecution of the Jews in Germany were controversial. He offered Satyagraha non-violence as a method of combating oppression and genocide, stating: German Jews have lived in Germany for over 1700 years, through both periods of tolerance and spasms of anti-Semitic violence, culminating in the Holocaust and the near-destruction of the Jewish community in Germany and much of Europe. ...

If I were a Jew and were born in Germany and earned my livelihood there, I would claim Germany as my home even as the tallest Gentile German might, and challenge him to shoot me or cast me in the dungeon; I would refuse to be expelled or to submit to discriminating treatment. And for doing this I should not wait for the fellow Jews to join me in civil resistance, but would have confidence that in the end the rest were bound to follow my example. If one Jew or all the Jews were to accept the prescription here offered, he or they cannot be worse off than now. And suffering voluntarily undergone will bring them an inner strength and joy [...] the calculated violence of Hitler may even result in a general massacre of the Jews by way of his first answer to the declaration of such hostilities. But if the Jewish mind could be prepared for voluntary suffering, even the massacre I have imagined could be turned into a day of thanksgiving and joy that Jehovah had wrought deliverance of the race even at the hands of the tyrant. For to the God-fearing, death has no terror.^[17]

Gandhi was highly criticized for these statements and responded in another article entitled “Some Questions Answered” where he wrote:

Friends have sent me two newspaper cuttings criticizing my appeal to the Jews. The two critics suggest that in presenting non-violence to the Jews as a remedy against the wrong done to them, I have suggested nothing new...¶ What I have pleaded for is renunciation of violence of the heart and consequent active exercise of the force generated by the great renunciation.”^[18]

In a similar vein, anticipating a possible attack on India by Japan during World War II, Gandhi recommended satyagraha as a defense: Combatants Allied powers: China France Great Britain Soviet Union United States and others Axis powers: Germany Italy Japan and others Commanders Chiang Kai-shek Charles de Gaulle Winston Churchill Joseph Stalin Franklin Roosevelt Adolf Hitler Benito Mussolini Hideki Tōjō Casualties Military dead: 17,000,000 Civilian dead: 33,000...

…there should be unadulterated non-violent non-cooperation, and if the whole of India responded and unanimously offered it, I should show that, without shedding a single drop of blood, Japanese arms – or any combination of arms – can be sterilized. That involves the determination of India not to give quarter on any point whatsoever and to be ready to risk loss of several million lives. But I would consider that cost very cheap and victory won at that cost glorious. That India may not be ready to pay that price may be true. I hope it is not true, but some such price must be paid by any country that wants to retain its independence. After all, the sacrifice made by the Russians and the Chinese is enormous, and they are ready to risk all. The same could be said of the other countries also, whether aggressors or defenders. The cost is enormous. Therefore, in the non-violent technique I am asking India to risk no more than other countries are risking and which India would have to risk even if she offered armed resistance.^[19]

Notes

See also

• Mohandas Gandhi
• Gandhism
• Non-violence
• Civil Disobedience
• Indian Independence Movement
• Christian nonviolence
• Deep Democracy
• Martin Luther King Jr.
• David McReynolds
• Arun Gandhi Reflects on Working Toward Peace