October 3, 2018
Brief Outline of Gandhi’s Philosophy:
The twin cardinal principles of Gandhi’s thought are truth and nonviolence.The ultimate station Gandhi assigns nonviolence stems from two main points. First, if according to the Divine Reality all life is one, then all violence committed towards another is violence towards oneself, towards the collective, whole self, and thus “self”-destructive and counter to the universal law of life, which is love. Second, Gandhi believed that ahimsa is the most powerful force in existence. Had himsa been superior to ahimsa, humankind would long ago have succeeded in destroying itself. The human race certainly could not have progressed as far as it has, even if universal justice remains far off the horizon. From both viewpoints, nonviolence or love is regarded as the highest law of humankind.
This summary will attempt to describe Gandhi’s philosophy in as simple a way as possible. Inevitably this must be a personal interpretation, but I hope it has some merit.
What is Gandhian philosophy? It is the religious and social ideas adopted and developed by Gandhi, first during his period in South Africa from 1893 to 1914, and later of course in India.
These ideas have been further developed by later “Gandhians”, most notably, in India by, Vinoba Bhave and Jayaprakash Narayan. Outside of India some of the work of, for example, Martin Luther King Jr. can also be viewed in this light. Understanding the universe to be an organic whole, the philosophy exists on several planes – the spiritual or religious, moral, political, economic, social, individual and collective. The spiritual or religious element, and God, is at its core. Human nature is regarded as fundamentally virtuous. All individuals are believed to be capable of high moral development, and of reform.
The twin cardinal principles of Gandhi’s thought are truth and nonviolence. It should be remembered that the English word “truth” is an imperfect translation of the Sanskrit, “satya”, and “nonviolence”, an even more imperfect translation of “ahimsa”. Derived from “sat” – “that which exists” – “satya” contains a dimension of meaning not usually associated by English speakers with the word “truth”. There are other variations, too, which we need not go into here. For Gandhi, truth is the relative truth of truthfulness in word and deed, and the absolute truth – the Ultimate Reality. This ultimate truth is God (as God is also Truth) and morality – the moral laws and code – its basis. Ahimsa, far from meaning mere peacefulness or the absence of overt violence, is understood by Gandhi to denote active love – the pole opposite of violence, or “Himsa”, in every sense.
The ultimate station Gandhi assigns nonviolence stems from two main points. First, if according to the Divine Reality all life is one, then all violence committed towards another is violence towards oneself, towards the collective, whole self, and thus “self”-destructive and counter to the universal law of life, which is love. Second, Gandhi believed that ahimsa is the most powerful force in existence. Had himsa been superior to ahimsa, humankind would long ago have succeeded in destroying itself. The human race certainly could not have progressed as far as it has, even if universal justice remains far off the horizon. From both viewpoints, nonviolence or love is regarded as the highest law of humankind.
Although there are elements of unity in Gandhi’s thought, they are not reduced to a system. It is not a rigid, inflexible doctrine, but a set of beliefs and principles which are applied differently according to the historical and social setting. Therefore there can be no dogmatism, and inconsistency is not a sin. Interpretation of the principles underwent much evolution during Gandhi’s lifetime, and as a result many inconsistencies can be found in his writings, to which he readily admitted. The reader of Gandhi’s works published by Navajivan Trust will notice that many are prefaced with the following quotation from an April 1933 edition of “Harijan”, one of Gandhi’s journals. He states straightforwardly: “I would like to say to the diligent reader of my writings and to others who are interested in them that I am not at all concerned with appearing to be consistent. In my search after Truth I have discarded many ideas and learnt many news things…. What I am concerned with is my readiness to obey the call of Truth, my God, from moment to moment, and therefore, when anybody finds any inconsistency between any two writings of mine, if he still has any faith in my sanity, he would do well to choose the later of the two on the same subject.”
That there are inconsistencies in Gandhi’s writings accords with the fact that the ideas are not a system. In coming to grips with Gandhi’s way of thinking it is most important to understand that the perception of truth undergoes an ongoing process of refinement which is evolutionary in nature.
In Gandhi’s thought the emphasis is not on idealism, but on practical idealism. It is rooted in the highest religious idealism, but is thoroughly practical. One label (and almost the only one) Gandhi was happy to have pinned on him was that of “practical idealist”. The important principle of compromise is relevant here, as is the acknowledgement that perfect truth and perfect nonviolence can never be attained while the spirit is embodied.
As alluded to above, Gandhian philosophy is certainly considered by Gandhians as a universal and timeless philosophy, despite the fact that on the more superficial level it is set in the Indian social context. They hold that the ideals of truth and nonviolence, which underpin the whole philosophy, are relevant to all humankind. (Recently some have been suggesting that a distinction can be made between the core elements of Gandhi’s thought and peripheral elements which, depending on the particular element under consideration, may or may not have timeless relevance.) Also, it can be universal despite being fundamentally religious, as its religious position stresses not so much the Hindu interpretation of reality as the beliefs which are common to all major religions, and that commonality itself. It holds all religions to be worthy of equal respect and in one sense to be equal. As all are creations of mortal and imperfect human beings, no single religion can embody or reveal the whole or absolute truth.
Gandhian philosophy is also compatible with the view that humankind is undergoing gradual moral evolution. While conflict is seen as inevitable, in fact not always undesirable, violence as the result of conflict is not regarded as inevitable. Simply put, human beings do have the capacity to resolve conflict nonviolently. This might be difficult, but it is not impossible. Liberation from a violent society is seen as requiring many decades or longer – but it is not an impossible ideal.
Importantly also, it is not an intellectual doctrine. Gandhi was not an intellectual. Rather, Gandhi’s thought was conceived, to a great extent, out of action and as a guide to action, by a man of action. He hesitated to write about anything of which he did not have personal, first-hand experience. In the sense of it being a call to action, Gandhi’s thought can also be seen as an ideology.
As a guide to action, Gandhian philosophy is a double-edged weapon. Its objective is to transform the individual and society simultaneously (rather than in sequence, as Marxism describes), in accordance with the principles of truth and nonviolence. The historic task before humankind is to progress towards the creation of a nonviolent political, economic and social order by nonviolent struggle. The social goal was described by Gandhi as Sarvodaya, a term he coined in paraphrasing John Ruskin’s book Unto This Last, meaning the welfare of all without exception. Its political aspect was expressed by the late eminent Gandhian Dr R.R. Diwakar in the following words: “The good of each individual in society consists in his efforts to achieve the good of all.”
As the foundation of the Gandhian or nonviolent social order is religious or spiritual, economic and political questions are seen from the moral or humanistic perspective. The welfare of human beings, not of systems or institutions, is the ultimate consideration. Materially, it centres on the following concepts and ideals:
Political decentralization, to prevent massive concentrations of political power in the hands of too few; rather, to distribute it in the hands of many. The Gandhian political order takes the form of a direct, participatory democracy, operating in a tier structure from the base village-level tier upward through the district and state levels to the national (and international) level.
Economic decentralization, to prevent massive concentrations of economic power in the hands of too few, and again, to distribute it in the hands of many. Therefore villages, which are anyway geographically decentralized, become the basic economic units. However, where unavoidable, certain industries may be organized on a more centralized basis, and their ownership and control come under the umbrella of the State.
The minimization of competition and exploitation in the economic sphere, and instead, the encouragement of cooperation. Production on the basis of need rather than greed, concentrating, where India is concerned, first on the eradication of poverty (and on the worst extreme of poverty).
Recognition of the dignity of labour and the greater purity of rural life. The practice of extensive self-reliance by individuals, villages, regions and the nation.
Absence of oppression on the basis of race, caste, class, language, gender or religion. A deep respect for mother nature, necessitating an economic system based upon the preservation rather than destruction of the natural environment. Such concepts clearly represent pillars for a new social order.
A theory closely linked to the concept of Sarvodaya, also developed by Gandhi, is that of Trusteeship. Its fundamental objective is to create nonviolent and non-exploitative property relationships.
Gandhi believed that the concepts of possession and private property were sources of violence, and in contradiction with the Divine reality that all wealth belongs to all people. However, he recognized that the concept of ownership would not wither easily, nor would the wealthy be easily persuaded to share their wealth. Therefore a compromise was to encourage the wealthy to hold their wealth in trust, to use themselves only what was necessary and to allow the remainder to be utilized for the benefit of the whole society.
It is apparent that Gandhi’s philosophy has much in common with several Western philosophies which uphold the ideal of a more just and equitable society. For example, the Gandhian social order has been described as “communism minus violence”. (However, Marxists have traditionally rejected Gandhi because of what they regard as his “bourgeois” outlook. Gandhi rejected violent class conflict and the centralization of political and economic power in the hands of the State as counterproductive to the development of a nonviolent society.)
Nevertheless, Gandhian philosophy, particularly in the Sarvodaya ideal, does contain many socialist sentiments. In fact, such an entity as Gandhian Socialism emerged in theoretical literature during the 1970s and 1980s.
Gandhi’s thought has been likened also to Utopian Socialism and Philosophical Anarchism, and can be compared with strands of Maoist thought (though not a Western philosophy), and even Western liberal thought. However, Gandhi is incompatible with many aspects of Liberalism and is virtually entirely incompatible with the modern, intensely competitive, ecologically destructive and materialistic capitalism of the West.
As already observed, Gandhi’s thought is equally a philosophy of self-transformation. The individual’s task is to make a sincere attempt to live according to the principles of truth and nonviolence. Its fundamental tenets are therefore moral. They include – resisting injustice, developing a spirit of service, selflessness and sacrifice, emphasising one’s responsibilities rather than rights, self-discipline, simplicity of life-style, and attempting to maintain truthful and nonviolent relations with others. It should be understood that by simplicity is meant voluntary simplicity, not poverty, which has no element of voluntarism in it. If there is one thing Gandhi does not stand for, it is poverty.
A Gandhian should also avoid political office. He or she should remain aloof from formal party politics and equi-distant from all political groupings. But this is not to say, and in my view Gandhi does not require, that the individual should remain aloof from all politics. For often injustice cannot be resisted unless the political power holders and structures are engaged nonviolently.
What was the freedom struggle itself if not a political struggle, against the greatest concentration of political power the world had ever known, the British Empire? In my eyes, there is no particular virtue in attempting to avoid contact with politics. What must be avoided, however, is assumption of political power by a Gandhian (at least this is necessary in the short and medium terms in India), and cooperation with un-virtuous holders of political power on their terms.
The ultimate responsibility of a Gandhian is to resist clear injustice, untruth, in conjunction with others or alone. Resistance should be nonviolent if at all possible. But Gandhi did condone use of violent means in certain circumstances, in preference to submission which he regarded as cowardice and equivalent to cooperation with evil. In relation to the use of violence he stated categorically: “Where there is only a choice between cowardice and violence I would advise violence…” As surprising as it no doubt sounds, Gandhi disliked most not violence, but cowardice and apathy. The eminent peace researcher Johan Galtung has correctly observed that Gandhi preferred first, nonviolent resistance, second, violence in a just cause, and third, meaning least of all, apathy. In general, however, it is held that immoral means, such as violence, cannot produce moral ends, as means are themselves ends or ends in the making.
For the individual self-transformation is attempted with deliberateness rather than with haste. One should not seek to become a Mahatma overnight, because such attempts will surely fail, but to reform oneself over the whole of one’s life, as far as one is capable. (Nor should there be any question of superficial imitation of Gandhi.)
Gandhi viewed his own life as a process of development undertaken “one step at a time”. He saw the need to continually “experiment with truth” (from which he derived the title of his autobiography) in whatever field, in order to come to see the truthful path. Though they were rooted in the highest idealism, the experiments were carried out on a very down-to-earth plane – India’s moral, political and social needs as he saw them. Such an approach is available to all at all time.
Gandhi believed his own moral and spiritual development to be far from complete at the time of his death. Despite the great heights he had attained, this was indeed true. He had not achieved perfection, as some of those who were close to him have testified.
The perception of what is the truthful path is largely a matter for the individual’s reason and conscience, which therefore play key roles. The individual should subject each idea to the test of his or her own conscience and reason. Reason and rationality have enormous roles to play in the Gandhian way of thinking.
This, I feel, is one of the major Western influences in Gandhi. If there is genuine, sincere disagreement, an idea can be discarded. However, once a principle is accepted a sincere attempt must be made to adhere to it. Ideally there should be harmony between thought, word and action. In this way the outer life becomes a true reflection of the inner, and a mental harmony is also achieved.
The remaining central concept in Gandhi’s philosophy is Satyagraha. Defined most broadly (as Gandhi defined it), Satyagraha is itself a whole philosophy of nonviolence. Defined most narrowly, it is a technique or tool of nonviolent action. Because of the intention here to keep this discussion as simple as possible, Satyagraha will be described here in its latter guise.
As a technique, Satyagraha was developed by Gandhi in South Africa to give the Indian population there a weapon with which to resist the injustices being perpetrated upon it by the colonial government. But Satyagraha can be practiced in any cultural environment – provided the necessary ingredients are present, not least Satyagrahis (those capable of Satyagraha). A Satyagraha campaign is undertaken only after all other peaceful means have proven ineffective.
At its heart is nonviolence. An attempt is made to convert, persuade or win over the opponent. It involves applying the forces of both reason and conscience simultaneously. While holding aloft the indisputable truth of his or her position, the Satyagrahi also engages in acts of voluntary self-suffering. Any violence inflicted by the opponent is accepted without retaliation. But precisely because there is no retaliation (which can make the opponent feel his violence is justified), the opponent can only become morally bankrupt if violence continues to be inflicted indefinitely.
Several methods can be applied in a Satyagraha campaign, primarily non-cooperation and fasting. The action is undertaken in the belief in the underlying goodness of the opponent, and in his or her ability to acknowledge the injustice of the action and to cease the injustice, or at least to compromise. Satyagraha in this sense is highly creative. It creates no enemies, hatred or lasting bitterness, but ultimately only mutual regard. After a successful campaign there is not the least hint of gloating, nor is there any desire to embarrass the opponent. The former opponent becomes a friend. There are no losers, only winners. A truthful Satyagraha campaign, though it demands courage, self-discipline and humility on the part of the Satyagrahi, brings to bear tremendous moral pressure on the opponent and can bring about remarkable transformations.
Two factors are absolutely crucial to understand. There can be no Satyagraha in a cause which is not indisputably just and truthful. Nor can there be any element of violence or bitterness in a Satyagraha campaign – it must be conducted in a spirit of genuine nonviolence. Any campaign which is insincere in its spirit of nonviolence, or is not undertaken in a clearly just cause is not Satyagraha as Gandhi meant it.
Prime Minister Jawaharlal Nehru with Mahatma Gandhi: The Intellectual–Politician, and his Philosopher-Guru
To sum up, Gandhian philosophy is not only simultaneously political, moral and religious, it is also traditional and modern, simple and complex. It embodies numerous Western influences to which Gandhi was exposed, but being rooted in ancient Indian culture and harnessing eternal and universal moral and religious principles, there is much in it that is not at all new. This is why Gandhi could say: “I have nothing new to teach the world. Truth and nonviolence are as old as the hills.” Gandhi was concerned even more with the spirit than with the form. If the spirit is consistent with truth and nonviolence, the truthful and nonviolent form will automatically result. Despite its anti-Westernism, many hold its outlook to be ultra-modern, in fact ahead of its time – even far ahead. Perhaps the philosophy is best seen as a harmonious blend of the traditional and modern.
The multifaceted nature of Gandhi’s thought also can easily lead to the view that it is extremely complex. Perhaps in one sense it is. One could easily write volumes in describing it! Yet Gandhi described much of his thoughts as mere commonsense. Dr. Diwakar sums up Gandhi’s thoughts in a few words: “The four words, truth, nonviolence, Sarvodaya and Satyagraha and their significance constitute Gandhi and his teaching.”
These are indeed the four pillars of Gandhian thought.
His is the One Luminous, Creator of all, Mahatma
Always in the hearts of people enshrined,
Revealed through Love, Intuition and Thought
Whoever knows Him, Immortal becomes!!!
Bless us O Bapu, so that we may attain Success in all that we do!
Source: Adapted From: “Why Gandhi is Relevant in Modern India: A Western Gandhians Personal Discovery”, Gandhi Peace Foundation, New Delhi; Academy of Gandhian Studies, Hyderabad, 1991.)