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GANDHIWIELDSTHEWEAPON

OF

MORALPOWER

[THREECASEHISTORIES]

BY

GENESHARP

Foreword

BY

DR.ALBERTEINSTEIN

NAVAJIVANPUBLISHINGHOUSEAHMEDABAD-14

BOOKSBYGANDHIJI

Rs.nP.

AnAutobiography

(LibraryEdition)7.00

(Standard„)4.00

(Popular„)2.00

(Abridged„)2.00

(School„)1.50

AshramObservancesin

Action1.00

BasicEducation1.00

Birth-control—TheRight

Way&theWrongWay0.40

ChristianMissions2.00

Communism&Communists0.20

CongressandItsFuture0.40

Economic&IndustrialLife

&Relations,3Vols.10.50

Gandhiji’sCorrespondencewiththeGovernment.(1944-’47)6.00

HinduDharma4.00

HomagetotheDeparted2.50

IndiaofMyDreams2.50

KeytoHealth0.50

Khadi—WhyandHow3.00

Mohan-mala_100

“MyDearChild”1.50

NatureCure0.75

ProhibitionatanyCost0.20

Sarvodaya

(TheWelfareofAll)2.00

Satyagraha400

SelectionsfromGandhi2.00

Self-restraintv.

Self-indulgence2.00

TheNewIndianStates0.25

TotheStudents3.00

Trusteeship0.25

VillageIndustrieso.25

Women1.00

WomenandSocial

Injustice2.00

Postageetc.extra

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#

GANDHIWIELDSTHEWEAPON

OF

MORALPOWER

[threecasehistories]

BY

GENESHARP

Foreword

by

DR.ALBERTEINSTEIN

NAVAJIVANPUBLISHINGHOUSEAHMEDABAD-14

FirstEdition,5,000Copies,September1980

FiveRupees

©TheNavajivanTrust,1960inIndia

inEnglishandallIndianlanguages

PrintedandPublishedbyJivanjiDahyabhaiDesai,NavajivanPress,Ahmedabad-14

TOTHOSE

WHOWOULDBUILDANEWWORLD

DigitizedbytheInternetArchivein2017withfundingfromPublic.Resource.Org

L-

https://archive.org/details/gandhiwieldsweapOOshar

FOREWORDByDr.AlbertEinstein

Thisbookreportsfactsandnothingbutfacts—factswhichhaveallbeenpublishedbefore.Andyetitisatrulyimportantworkdestinedtohaveagreateducationaleffect.ItisahistoryofIndia’speacefulstruggleforliberationunderGandhi’sguidance.Allthathappenedtherecameaboutinourtime—underourveryeyes.Whatmakesthebookintoamosteffectiveworkofartissimplythechoiceandarrangementofthefactsreported.Itistheskillofthebornhistorian,inwhosehandsthevariousthreadsareheldtogetherandwovenintoapatternfromwhichacompletepictureemerges.

Howisitthatayoungmanisabletocreatesuchamaturework?Theauthorgivesustheexplanationinanintroduction:Heconsidersithisboundendutytoserveacausewithallhispowerandwithoutflinchingfromanysacrifice,acausewhichwasclearlyembodiedinGandhi’suniquepersonality:toovercome,bymeansoftheawaken¬ingofmoralforces,thedangerofself-destructionbywhichhumanityisthreatenedthroughbreath-takingtechnicaldevelopments.Thethreateningdownfallischaracterizedbysuchtermsas“depersonalization”,“regimentation”,

“totalwar”;salvationbythewords“personalresponsi¬bilitytogetherwithnon-violenceandservicetomankindinthespiritofGandhi”.

Ibelievetheauthortobeperfectlyrightinhisclaimthateachindividualmustcometoacleardecisionforhim¬selfinthisimportantmatter:Thereisno“middleground

AttheNurembergtrialsthefollowingprinciplewasputintopractice:Themoralresponsibilityofanindividual

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cannotbesupersededbythelawsoftheState.Maythedaycomesoonwhenthisprincipleisnotmerelyputintoopera¬tioninthecaseofcitizensofavanquishedcountry!GeneSharpmayhavedrawnthestrengthtocompletehisworkfromtheinnerstruggletheseproblemshaveengendered.Noattentivereaderwillbeabletoignoreitseffect.

Princeton,NewJerseyApril1953

TranslatedfromtheGermanhyHermanBrinkman

INTRODUCTIONByDr.BharatariKumarappa

Wehavearrivedatamomentinhumanhistorywhenwarshavetobebannedifhumanityistosurvive.Nationsareforgingnuclearweaponswhich,ifusedinawar,arelikelytodestroyorpoisonlifeonthisplanetforgenera¬tions.Manhas,therefore,forhisverysurvivaltofindsomeotherwayofovercomingconflictthanwar.

AgainstthisbackgroundGandhiji’slife,messageandworkderivevitalsignificanceforhepointstoanalter¬nativetowar.Heturnedhisbacktoviolence,buthedidnotonthataccountmeeklysubmittoevil.Hediscoveredawayoffightingevil,adynamicway,whichhefeltcouldneverknowdefeat.

HiswaywastheonetaughtbytheProphets,notofstrikingtheopponentdown,butofwinninghimoverbyanappealtohisreasonandconsciencethroughselflessdevo¬tiontoarighteouscause,self-sufferingandlove.HetookseriouslyBuddha’sinstructiontoovercomehatredbyloveandJesus’teachingtoloveyourenemy.HeimbibedtheHinduteachingofcenturiesofthemarvellousspiritualvalueofself-suffering.Hisgeniuslayinblindfaithintheseprinciplesandruthlessapplicationoftheminpractice.

Hislife,ashehimselflookeduponit,wasnothingotherthanaseriesofexperimentswiththeseprinciples.Hewasinterestedinnothingelse.Sciencehadachievedwondersincarryingonexperimentsinthematerialworldandinthediscoveryofnaturallaws.Gandhijispenthislifeinmakingexperimentsinthespiritualworld,andinthediscoveryoftheefficacyofthegreatspirituallawstaughtbyseersthroughthecenturies.Hesaw,forinstance,howtheselawshadtobeappliedinanygivencircumstance,whattheyim¬pliedinregardtotheonewhotriedtoapplythem,what

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weretheprerequisitestowhichhehadtoconformifheweretoapplythemeffectively,whatchangestheypro¬ducedortendedtoproduceinthoseinrelationtowhomtheywereapplied,whatwerethevariousstepstobetakentoconverttheopponent,andwhatwerethepitfallstobeavoided.

WhatmakesGandhiji’sexperimentsuniqueandepoch-makingisthathesetouttoexperimentwiththesegreatspiritualprinciplesineverysphereofhumanlife,includingthesocial.Hedidnotlimitthemtotheindividualsphere,towhichpeoplegenerallylimitreligion.Heappliedthemalsotoman’sdealingswithhisfellowmen.Hesoughtthroughthemtobringaboutthereignofjustice,loveandpeace,andtoterminateoppression,exploitation,hatredandstrife.TillnowsocialconflictwassuppressedbythesuperiorbruteforceoftheState,orofthecapitalistortheorganizedstrengthoflabourorwhateverpartywasinpower.Mightwasright.Gandhijisawthatbruteforcedidnotovercomeconflict.Thoughitmightsuppressoppositionforatime,oppositioninfactgrewstrongerunderrepres¬sion.Theonlywaythereforetorootoutconflictaltogetherfromthesocialspherewastowinovertheopponent.HowthiscouldbestbedonewasGandhiji’slife-longquest.HestartedonthisquestinSouthAfricatoovercomeracialprejudiceagainstIndians,andcontinueditinIndiatillhislastbreathagainstvarioussocialevilsprevalentinthecountry.

TheauthorofthisbookgivesthreeinstancesofhowGandhijiusedspirituallawstoovercomehatredandstrifeandtobringaboutjusticeandpeace.Onewasintheeco¬nomicsphere,tofreethepeasantsofChamparanfromexploitationbyBritishplanters;anotherinthepoliticalsphere,towagewaragainstalienrule;andstillanotherinthesocialspheretoovercomehatredbetweenreligiousgroups,viz.theHindusandtheMuslims.

Theauthorkeepstheorytotheminimumandletsthereaderobserveeachcampaignasittookplace.Hetakes

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IX

greatpainstogivefirst-handrecordsoffactsandthetesti¬monyofeye-witnessesandfellowworkerswithGandhiji.Eachcampaignthuspassesbeforethereaderasinaphoto¬graphicfilm,forhimtolearnforhimselfhowthismethodactuallyworksineverydetail.Theteachingaimedatisonebyexamplewhichisalwaysmoreeffectivethanteach¬ingbyprecept.

Systematicnon-violentresistanceinthesocialsphereasdevelopedbyGandhijiishithertounknowninhumanhistory.Itranksinimportanceforman,atleastashighasthediscoveryanduseofatomicenergy.Gandhijiwasthefirstexperimenterinthisfield.Histechniqueandresultsrequiretobestudiediftheworldistomovetowardstheresolvingofhumanconflictsthroughpeacefulmethods.Moresuchbooksasthiswillhavetobewritten,givingotherinstancesofGandhiji’snon-violentcampaigns,andmoreexperimentersmustfollow,carryingtheworkofGandhijiinthisregardfurther.

ThatanAmericanshouldcomeforwardwiththefirsteffortofthiskindissignificant.Foronethingitindicatesthatevenamongthosewhohaveattainedtheleadershipoftheworldinthemanufactureofnuclearweapons,therearesomewhohavebeguntorealizetheneedtofindanalternativetosuchweapons.Foranother,itraisesthehopethatthescientificmethodsofinvestigationwhichhaveledtothediscoveryandimprovementofnuclearweaponsinAmericamaystillbeapplied,asGandhijiwished,toperfectingtheweaponofmoralpower,whichhewasthefirsttoforgeinhisownimperfectpioneerway.

NewDelhiOctober,1956

ABOUTTHEAUTHOR

Theauthor,GeneSharp,wasbornin1928inNorthBaltimore,Ohio,U.S.A.HewasgraduatedfromNorthHighSchool,Columbus,Ohioin1946afterattendingseveralschoolsinthatState.HeholdsthedegreesofBachelorofArtswithhighdistinctioninsocialsciencesfromtheOhioStateUniversity(1949)andMasterofArtsinsociologyfromthesameUniversity(1951).HisM.A.thesiswasen¬titledNon-violence:ASociologicalStudy.WhileattheUniversityhewasactiveinreligious,socialist,pacifistandanti-discriminationorganizations,wasamemberoftheUniversitydebateteam,andwaselectedtoseveralhonoraries.

In1951hemovedtoNewYorkwherehesupportedhimselfbypart-timejobswhilecontinuinghisresearchonGandhiandnon-violentresistance.Thisvolumewascom¬pletedinFebruary1953attheageoftwenty-five.

InApril1953hewassentencedtotwoyears’imprison¬mentforcivildisobediencetomilitaryconscription;overninemonthswereservedinprisonandtheremainderonparole.InhispositionhewasfirmlysupportedbythelateDr.AlbertEinstein.

WhileintheUnitedStatesheheldavarietyofjobs,includingworkingasafactorylabourer,gardener,guidetoablindsocialworker,andsecretarytoA.J.Muste,America’sleadingpacifist.

Hewasinvitedin1955tobecomeAssistantEditorofPeaceNews,theweeklypacifistnewspaperpublishedinLondon,whereheremaineduntil1958.DuringFebruary-MarchandOctober-November1957hespenttwoone-monthperiodsattheUniversityofOsloattheinvitationoftheInstituteofPhilosophyandtheHistoryofIdeasdoingre¬searchandlecturingonnon-violenceunderaprogramme

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financedbytheNorwegianResearchCouncilforScienceandtheHumanities.From1958to1960hehasbeenconduct¬ingresearchandstudyonnon-violenceunderastipendfromtheInstituteforSocialResearch,Oslo.Hislong-termstudyontotalitarianismandnon-violentresistanceiscontinuinginassociationwiththeInstituteforSocialResearch,Oslo,Norway.TheauthorisanAssociateMemberoftheGandhiPeaceFoundation.

AUTHOR’SPREFACE

Gandhiisoneofthemostwidelyknownmenofourage.Heisalsooneoftheleastunderstood.Manyarethosewhowillglibly,saywhatagreatandgoodmanhewas.Alsotherearethosewhowouldregardhimasanimpractical,idealisticreactionary.Mostofthesepeopleofbothgroupsareprofoundlyignorantofwhatthismanwastryingtodoandhowhetriedtocarryonhiswork.OneofGandhi’sgreatestcontributionsisthedevelopmentofanactive,dynamicwayofcombatingsocialevilswithouttheuseofviolence.

Beforethisdevelopment,theinfluenceofmoralpowerandlovewaslimitedtothatofindividualsandgroupswho,bytheirintegrity,goodness,powerofexample,actsofmercyandrefusaltocompromisehadaneffectonotherpeople.Therehadalsobeencasesofgroupormassresis¬tancewithoutovertviolencetooppression,butinmostsuchcasestheabsenceofovertviolencewaslargely,ifnotentirely,basedonpureexpediencyandtheresistancewaslargelypassive.

Gandhisoughttocombinetheinfluenceofmoralpower,love,integrityandgoodnesswithnon-violentstrategyandtechniqueswhichresultedinprovidinganactive,dynamicmethodofstruggle.InmostoftheIndiancampaignsthismethodwasfollowedoutofexpediency,thougheventhen,therewasassociatedwiththemove¬mentsthefeelingthatthiswasamorallysuperiormethodofstruggle.Thepracticewasnotperfect.Itwas,however,adistinctimprovementoverbothviolentstruggleandreli¬ancesimplyonindividualmoralinfluence.Itisthemostsignificantdevelopmentinthephilosophyandtechniqueofrevolutioninourtime.

Wecannotexpecttobringourdreamsofapeaceful,

fineandjustworldintorealityinlessthanamillionyears

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unlessweunderstandandapplythisweaponofmoralpower.

sjsjje

Outofthecrisisofouragehasemergedthusfartwomostsignificantdevelopments.Oneoftheseistheorganictotalityoftotalwar,conscription,thetotalitarianState,massdepersonalizationandregimentation.Theotheristhedevelopmentofthemostdynamicandambitioustypesofnon-violence:Gandhi’sSatyagrahaandthepresentlydeve¬lopingthinking,incorporatingmuchofGandhi’sapproach,whichisseekingtodevelopawayandaprogrammewhichiscapableofmeetingthecrisisofourage.Itissignificantthatthesetwodevelopmentshavetakenplaceduringthesamehalf-century.

Whenacivilizationisinaperiodofcrisis,asoursis,theopposedwaysoflivingandbeliefswhichhaveco-exist¬edinthatconflict-filledculture,becomemoreclearlyinopposition.Therethendevelopsapolarizationofthesebeliefs.Itbecomesmoreandmoreimpossibletomaintainandpractisethecontradictorybeliefsortomaintainanysortof“middleground”.Thechoicehasthentobemadebetweenoneofthesewaysandtheother.

Ourcivilizationisinaconditionofconflictandpolari¬zationnow.Thatconditionisincreasing.Thetimehasendedwhenwecancontinuewithoutcompletedisastertoprofesstheprinciplesofloveandhumandignityandatthesametimepractiseviolenceandhumandegradation.Wemustnowchooseoneortheotheroftheseways.Wecannothaveboth.Bynotfacingthisfactorbypostponingfacingtheissues,wehavethenalreadychosentotalwarandtotali¬tarianismwhicharetodaytheinevitableconsequencesofthewayofviolence.

Ifwechoosethewayoflove,humandignityand*moralpower,wehaveanimmensetaskbeforeus.

Wemustbecomeintegrated,lovingindividuals.Unlesspeoplecansenseinourlivesthatofwhichwespeak,itisuselessforustotalkofanewwayoflife.

xiv

Inseekingtochangeawayoflivingandtobuildanewcivilization,weneedtoknowwhatwearedoingandhowtodoit.Thisnecessarilyinvolvesimmenseamountsofstudy,research,analysisandexperimentation.

Weneedtostudy,experimentanddevelopwaysofbuildingupanewsocial,economicorderthroughvoluntaryassociationandwork.

Ifwearetoreplacetheviolentformsofsocialconflictwithnon-violentforms,wemuststudythegreatestcontri¬butiontotheirdevelopment:Gandhi’smethodsofcomba¬tingevil.Anunderstandingofthiscanonlybegainedthroughcarefulstudyandanalysisofnon-violentstrugglesandofthetheoriesandpremisesuponwhichtheactionisbased.Justasthemilitarystrategistsstudyandevaluatemilitarycampaigns,soweneedtostudy,analyseandeva¬luatenon-violentstruggles.Thecompilingandwritingupofhistoricalaccounts,suchasthese,isanimportantfirststepinthisdirection.Thediscussionofthetheories,premi¬ses,theroleofleadership,disciplineandspecifictechniquesremainforanothervolume.

Thismethodofstruggleismostrelevanttothosewhowouldbattleagainstallformsofoppression,exploitation,segregationandinjustice.Whenthosewhoarerebellingagainstbrutalitiesandinhumanityresorttoviolencetoattaintheirgoodend,theybecomethedestroyersoftheirowndreams,andlikethosewhomtheyareopposing.Whentheyresistwithoutviolenceitbecomespossibleforthemtoachievethegoodend.

Therearetheoriesofsociology,psychologyandpoli¬ticalsciencewhichneedtobere-evaluatedinthelightofthesehappeningsinIndia.

ThismethodofstruggleneedstobeunderstoodinthecontextofGandhi’swholephilosophy.Histhinkingabouttheroleofleadership,disciplineandstrategyneedtobestudiedandevaluatedalso.

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InthefirstchapterIhaveattemptedtoprovideaverybriefdescriptionofthese.That,however,issufficientonly

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toenablethereadertoseethisweaponinperspectiveandtounderstandsomethingoftherationalebehindmethodsandtechniquesofstrugglewhichmayotherwiseseemstrangeandwithoutreasontothereaderwholacksfamiliaritywiththeirbackgroundanduse.

Thesethreehistoricalaccountsareextensiveanddetail¬ed.Suchthoroughtreatmentisnecessary,foritisoftensuchdetailswhichprovidesignificantcluesinanalys¬inghowthecampaignsdevelopedandproceeded,wherethestrengthsandweaknesseswere.Also,insuchdescrip¬tions,weseemoreclearlyexactlywhathappened.

Thereadermayaskwhysuchextensiveaccountsbyeye-witnessesofthemostbloodyscenesofthe1930-31cam¬paignareincluded.Suchscenesdidoccur.Theywerepartoftheattempttorepressthemovement.Oneshouldnotbesurprisedwhenintrenchedauthorityresortstosuchbrutalitiesineffortstoperpetuateitself.Likewise,weshouldrememberhowmuchmorebloody,andworsethanthat,useless,arethebattlesofviolentwarfareandviolentrevolution.Atrocitiesandbloodshedoccurinnon-violentstrugglesagainstthosewhoareresistingwithnon-violence.Weshouldnotfoolourselvesthattheydonot.Theymaybeslightlyoutofperspectiveinthisaccount,butitisbetterthatwaythanthatwebenaiveandnotexpecttherulingpowerstousesuchmethods.

NotbeinginIndiaduringthesehappenings,Ihavedependedonthewritings,eye-witnessaccounts,newsreports,documents,journals,papersandbiographieswhichothershavewritten,justasstudentsofotherhistoricalsituationshavetodo.Ihavequotedextensivelyfromthesesourcesinordertoprovideeye-witnessaccounts,toconveythe“feeling”ofthemovementorsituationandtoprovideallpossiblefactualaidthroughdocumentsandstatements.Suchquotationsgivetheaccountsofanauthorityandavividnesswhichcouldnototherwisebeduplicated.Iamdeeplyindebtedtoallthesesources.

February15,1953GeneSharp

Brooklyn,NewYork

ACKNOWLEDGEMENTS

EspecialgratitudeisduetothelateShriBharatanKumarappafortheinteresthetookinthismanuscript,forreadingitandofferingseveralvaluablesuggestions,aswellaswritinganintroductiontoit.

Forhelpinthefinalpreparationofthismanuscriptinvariousways,IwishtothankRozalynPetker,LeahWolin,MadelineChevalierandHeleneSand.

Forassistanceinthepreparationoftheglossary,IamindebtedtotheglossariesinseveralvolumesofTendulkar’sMahatma:LifeofMohandasKaramchandGandhi,totheglossariesinseveralvolumesofGandhi’swritingspublish¬edbyNavajivanPublishingHouse,Ahmedabad,theglossaryintheIndianeditionofR.R.Diwakar’sSatya-graha,andtotheNewYorkOfficeoftheGovernmentofIndiaInformationServices.

ShriJivanjiDesaideservesspecialthanksforhiskindnessesandgreatpatiencewiththeauthor.

Thefollowingpublishershavekindlygivenpermissionforthereproductionofquotationswhichoriginallyappearedinjournals,booksornewspapersoverwhichtheyholdthecopyright:theAll-IndiaCongressCommittee,forquotationsfromtheCongressBulletin;Dr.AmiyaChakra-varty,forquotationsfromhisbookletASaintatWork;theChicagoDailyNews,forquotationsfromnewsdispatchesofthatnewspaper;Duell,SloaneandPearce,publishers,forquotationsfromKrishnalalShridharani’sTheMahatmaandtheWorld;VictorGollancz,Ltd.,forquotationsfromK.Shridharani’sWarwithoutViolence;TheGuardian(Manchester)forquotationsfromtheManchesterGuardian;HarperandBrothersPublishers,forquotationsfromLouisFischer’sTheLifeofMahatmaGandhi;VithalbhaiK.JhaveriandD.G.TendulkarforquotationsfromTendulkar’sMahatma,Vol.I;Simonand

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Schuster,Inc.,publishers,forquotationsfromIFoundNoPeacebyWebbMiller(Copyright1936byWebbMiller);NavajivanPublishingHouseforvariousquotationsfromGandhi;theNewsChronicle(London)forquotationsfromthatnewspaper;theNewYorkTimesforquota¬tionsfromthatnewspaperandfromUptonClose’sarticleintheNewYorkTimesMagazineofJanuary19,1930;Dr.HaridasT.MuzumdarforaquotationfromhisbookIndia’sNon-violentRevolution;PresidentRajendraPrasadforquotationsfromhisbookMahatmaGandhiandBihar;TheTimes(London)forquotationsfromthatnews¬paper;TheTimesofIndia,forquotationsfromthatnews¬paper;UnitedPressAssociation,fortheMay22,1930dispatchofWebbMiller;andPadmaPublicationsLtd.,Bombay,forquotationsfromB.PattabhiSitaramayya,TheHistoryoftheIndianNationalCongress,Vol.I.

Myparents,Mr.&Mrs.PaulW.Sharp,deservedeepgratitudefortheirunderstandingandencouragement.

ThelateDr.AlbertEinstein’spersonalinterestandkindnessesstandoutamongallothers.Hiskindnessesintakingtimetoreadthismanuscript,writeaForeword,eventryingtofindapublisherandgivingwarmencourage¬mentatatimewhentheauthorwasenteringprisonforcivildisobediencetomilitaryconscriptionwillneverbeforgotten.

GeneSharp

G.W.P.

GLOSSARY

Acharya—teacher,preceptor

Ahimsa—non-violence,love;alsoreferstonon-injury,non-killingofallformsoflifeA.I.C.C.—All-IndiaCongressCommittee,interimgovern¬ingbodyoftheIndianNationalCongressAkali—memberofoneoftheSikhsectsAnna—aunitofmoney,sixteenannasequalonerupeeAshram—ahermitage;aplaceofstudyanddisciplineoflife,sometimesacentrealsoforsocialserviceAsura—demon

Ba—mother,nameoftengiventoGandhi’swifeBabu—Mr.,oftenfollowsthenameBapu—father,nameoftengiventoGandhiBaraiyas—socialcastewhoseeconomicactivitiesweremainlyhandicrafts,fishingetc.

Bhagavadgita—oneoftheoutstandingHinduscriptures,expoundingvalueofnon-attachedactionBhajan—hymn

BharatSabha—meetingorgrouppertainingtoIndia,nameofanassociation

BreadLabour—conceptthateachmanshoulddolabourtosupplyhisbasicmaterialneeds,suchasbyagriculture,spinning,weaving,carpentry,smithery,etc.

Chadar,Chaddar—sheetwornasawrapbymenandwomen

Chamars—untouchablecaste,leatherworkersChaukidaritax-—asmalltaxleviedinBiharandsomeotherprovinces,supposedtobespenttowardsthesupportofthepoliceChauki—outpost,stationC.I.D.—CriminalInvestigationDepartmentCharkha—spinningwheelChawl—tenement

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Communalrelations—relationsexistingbetweenreligiousgroups

Conch—hornmadeofseashellC.P.—CentralProvinces

Crore—unitofmeasurement,whichisequalto10millionDarshan—sightofaveneratedpersonordeity,regardedasbeneficialtotheviewerDasturi—commissionDewan—PrimeMinisterDharma—duty,religionDuwa—prayer

Dyarchy—thesystemofgovernmentundertheBritishinwhichtheBritishandtheIndiansweresupposedtogovernthecountrytogetherFakir—MuslimasceticFirman—order,command

Forestlaws—lawsseverelyrestrictingtheuseofwood,trees,grassetc.oftheforestsbyallpersons,includingthoselivingneartheforests.

Gandhiji—“Gandhi”withthesuffix“-ji”added,whichdenotesrespect

GandhijikiJay—VictorytoGandhi

G.I.P.andB.B.&C.I.—GreatIndianPeninsulaRailway,andBombay,BarodaandCentralIndiaRailwayGita—commontermfortheBhagavadgitaGoondaism—hooliganismGranthSaheb—sacredbookoftheSikhsGurudwara—aSikhtemple

Harijan—literally,manofGod,Gandhi’snamefortheuntouchables;alsothenameofoneofGandhi’sweeklyjournals

Hartal—stoppageofworkandbusinessundertakenforself-purification,fordemonstrationofprotestandtostriketheimaginationofotherpeopleandoftheopponent

Hijrat—migrationfromtheterritoryofoneplaceofresi¬denceintoanothergovernment’sterritoryasaformofprotestoverrepressionwhichcannolongerbehonourablystoodwithoutresorttoviolence

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Himsa—violence

Hunda—asortofcessleviedoncropwhichisgrownasasubstituteforindigocultivation

Inquilab—revolution

Inquilabzindabad—longliverevolution

Islam—Mohammedanism

JalianwalaBagh—theplacewheretheJalianwalamassa¬creoccurredin1919inAmritsar,thePunjab,inwhichtroopsunderordersofGeneralDyerkilledatleast379andwoundedatleast1,137unarmedpeopleJamiat-ul-Ulema-e-Islam—associationoflearnedmenversedinthereligionofIslamJattha—batchorgrouptoanydemonstrationormeeting-ji—anaffixtonames,denotingrespectKafir—aninfidel,aHindu

Khaddar,Khadi—Khadi,hand-wovenclothfromhand-spunyarn

Kirpan—sacredswordoftheSikhsKisans—peasants

Koran—Quran,sacredbookoftheMuslimsKotwal—policeofficerKudam-e-Khalq—servantsofthepeopleKumkurn—redochre;auspiciousvermilionmarkputonforehead

Lakh,lac—100,000

Lathi—heavybamboorod,oftenwithironorsteelcoveredend,usedforbeatingpeopleMahajan—tradeguildMaharaja—king,ruler

MahashivaratriDay—areligiousfestivaldedicatedtoGodShiva

Mahatma—great-souledone

Mantra—asacredformulaorincantation

Mahar—untouchablecaste

Maund—aunitofweight,whichvariesfrom40to80pounds

Mosque—aMuslimplaceofworshipMuslim—Moslem,Mohammedan,Mussalman

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Mussalman—Muslim

Navajivan—literally“newlife”,thenameofaweeklyjournalinGujaratieditedbyGandhiandofhisPublishingHouse

N.W.F.P.—North-WestFrontierProvincePak—pure,holy

Panchama—belongingtothefifthclass,anoutcastePanchayat—avillagecounciloffiveelectedmembers,acouncilofvillageelders

PanchayatRaj—rulebythepeople,completedemocracyPanchnama—adocumentattestedbywitnessesPandit—aprefixtocertainBrahmanfamilynames,alearnedHinduteacher

Parsi—anIndiandevoteeofthereligionZoroastrianismPatel—villageheadman,apropernamealsoPathan—thenamegiventoagroupofMuslimsfromtheNorth-WestFrontierProvince,notedfortheirlargesize

Patidar—nameofaland-owningcasteinGujaratPrabhatferi—anearlymorningprocession

Purdah—thecustomofkeepingwomeninseclusionorunderaveil

PumaSwaraj—completeself-rule,fullindependenceQuaid-i-Azam—greatleader;titleassumedbyJinnahRajputs—warriorcasteofRajasthanRamanama—thenameofGodRashtrapati—presidentoftheIndianRepublicRashtriyaSwayamsevakSangh—national(Hindu)volun¬teercorps

Ratelele—celebrationatnight

Rs.—rupees,whenwritten;forexample,Rs.8-11-3,itreads8rupees,11annas,3piceRupee—unitofIndianmoney

Ryot—anIndianpeasant

Ryotwarisystem—asystemofland-tenureinwhicheachpeasantholdslanddirectlyfromthegovernmentSadi—alongpieceofclothwornasanoutergarmentbyIndianwomen

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Saheb—titleusedasamarkofrespectforeldersorsome¬onehavingauthority;theEuropeanscalledthemselvesbythisnameandconsequentlyweresocalledduringBritishrule

Salam(salaam)—salutation

Sanatani—afolloweroforthodoxHinduism

Sardar—anhonorificterm,nobleman

Satyagraha—-seechapterI

Satyagrahi—seechapterI

Scavenger—thepersonwhocleansuprefuse,excretionetc.,jobsusuallyreservedfortheuntouchablesSepoy—policemanShri—Mr.

Shrimati(Shrimatee)—Mrs.

Sikh—devoteeofthereligionSikhismSjt.—Shrijut(pronouncedShreeyut),Mr.

Sowars—policeonhorseback

Swadeshi—ofindigenousornativemake,theprincipleofusinggoodsmadelocallyorinone’sowncountrySwaraj—self-rule,freedom,independence,actuallyimpliesmorethanpoliticalindependence,includestrueself-rulebythepeople

Takli—spindle-likespinninginstrumentTalati—villageaccountant,subordinatevillagerevenuecollector

Taluka—revenuedivision

Tamtam—smallopencarriagewithtwowheelsTapasya—penance,austerity

Thakore—apettychieftainThana—policestation

Tinkathia—acompulsoryplantingofindigoonaportionofatenant’sholding(usually3/20ths)onnominalremuneration

Toddy—liquormadefromthejuiceofapalmtree,thenameofthepalmfromwhichthejuiceistakenU.P.—UnitedProvinces

Vaishnavajana—memberofaVaishnavasect,whichwor¬shipsVishnu,oneoftheHinduTrinityofgods.The

XX111

songdescribingthecharacteristicsofsuchadevoteewasGandhiji’sfavouriteVakil—lawyerVidyapith—university

VandeMataram—HailMother,therefrainoftheIndiannationalanthemknownbythesamenameW.C.—WorkingCommitteeoftheIndianNationalCon¬gress,functionsfortheA.LC.C.betweenitsmeetingsYavana—barbarian

YoungIndia—Gandhi’sweeklyjournalinEnglishlang¬uagefrom1919-1932Zamind,ar—landlordZamindarisystem—landlordsystem

Zerait—departmentalcultivationoftheindigounderthedirectsupervisionoftheplantersZulum—oppression

CONTENTS

ChapterPage

FOREWORD(Dr.AlbertEinstein).v

INTRODUCTION(Dr.Bharatan

Kumarappa)vii

ABOUTTHEAUTHOR..x

AUTHOR’SPREFACE...xii

ACKNOWLEDGEMENTS..xvi

GLOSSARY....xviii

ITHEWEAPONOFMORALPOWER.3

IITHEPEASANTS’ADVOCATE:

GANDHIINCHAMPARAN,1917-1810

IIITHENATIONARISES:

THE1930-31INDEPENDENCECAM¬PAIGN

PARTI—INDIAIN1928-30..37

IVTHENATIONARISES:

THE1930-31INDEPENDENCECAM¬PAIGN

PARTII—JANUARY2—APRIL5,193051

VTHENATIONARISES:

THE1930-31INDEPENDENCECAM¬PAIGN

PARTIII—APRIL6}1930—MARCH5}

1931....89

VITHENATIONARISES:

THE1930-31INDEPENDENCECAM¬PAIGN

PARTIV—MARCH5,1931ANDAFTER219

VIIFORHUMANBROTHERHOOD:

GANDHI’SFASTATDELHI,1948.227

BIBLIOGRAPHY...290

FOOTNOTESTOCHAPTERS..292

ABBREVIATIONSINFOOTNOTES.298

INDEX....299

XXIV

GANDHIWIELDSTHEWEAPON

of

MORALPOWER

[THREECASEHISTORIES]

J-

■

'

CHAPTERI

THEWEAPONOFMORALPOWER

Theweaponofmoralpowerhasbeenusedandfeltforuncountedtime.Thisweapondependedforitsstrengthonseveralfactors.Therewerementhemselves.Peoplefeltinsomethatwhichtheydidnotfeelinmostmen.Theycouldsenseandseeinthelivesofmenofmoralinfluencethevirtuesthesemenweretalkingabout:integrity,wholeness,love,truthfulnessandunconquerablecourage.Suchmenclearlychallengedevilandcalledonmentosearchthem¬selvesandtochange.Thistheydidbytalkingwithindi¬viduals,speakingthetruththeyknew,andaddressinggroupsandrulers,warningthemoftheresultsoftheirwickedwaysandurgingthemtoturntothewayofgood¬ness.Moralpowerwasalsofeltfromtherefusalofmentocompromisetheirintegritywiththepowers-that-beandconsequentlyfacedpersecution,imprisonmentandevendeath.Menwhocouldstandonthecourageoftheirconvic¬tionsandthestrengthoftheirinnerbeingcouldnotbuthavegreatinfluence.

InrecentyearsthisweaponofmoralpowerwasrefinedandgivennewexpressionandincreasedstrengthbyMohandasK.Gandhi.Thisresultedfromhiseffortsatspiri¬tualdevelopmentandhisexperimentsinnewwaysofcombatingsocialevilsandbuildingajustworld.Inhishandsmoralinfluencewascombinedwithactive,dynamicandmilitantactionagainstsocialevils.Thisinvolvedtheuseofnewtechniques,therefinementofoldones,andtheuseofsocialstrategyandtactics.Withtheseadditionstheeffectoftheweaponofmoralpowerwasmultiplied.

ItisimportanttoseethismethodoffightingevilintheperspectiveofGandhi’swholephilosophy,forthisweaponisanexpressionofawayoflookingatlifeandawayof

3

4

GANDHIWIELDSTHEWEAPONOFMORALPOWER

living.Gandhi’sphilosophyoflifeandhismethodofopposingevilarebothcalled“satyagraha

Itisalmostimpossibletoadequatelytranslatesatya¬grahaintoEnglish.Thenearestonecancomeare“holdingfasttotruth”,“adherencetotruth”,“insistenceontruth”,“relianceontruth”—truthhavingtheconnotationofessenceofbeing.Thewordwascoinedtomeettherequire¬mentsofaccuratelydescribingGandhi’sphilosophyandmethodoffightingagainstevil,individuallyandcollec¬tively.

Gandhiwasbasicallyamanofaction.Histhinkingandphilosophywereneverstatic,butwereconstantlytakingnewshapes,newapplicationsandnewinsights.Heaimedattheattainmentoftruththroughloveandrightactions.

Thesatyagrahi,abelieverinsatyagraha,constantlyseekstolivealifeoftruthandlove.Healwaysseeksto“turnthesearchlightinward”andtosolivethathedoesnowrongtohisfellowmenthroughexploitation,oppres¬sion,violenceorothermeans.Thesatyagrahilooksuponallashisbrothers.Hebelievesthatthepracticeofloveandself-sufferingwillbringaboutachangeofheartinhisopponent.Thesatyagrahitriestochangebothindividualsandinstitutions.Hebelievesthatthepoweroflove,ifpure,isgreatenoughtomeltthestoniestheartofanevildoer.

Cowardiceandsatyagraha,fearandlovearecontra¬dictoryterms.Gandhideclaredthatcowardiceandlove“donotgotogetheranymorethanwaterandfire”.Thesatyagrahimusthavethecourageandlovetobeabletofaceallviolenceandstilllovehisopponentandseektochangehim.Thesatyagrahi’slackoffearandhisfaithintruthenablehimtochallengeevil,nomatterhowgreattheoddsseemagainsthim.Thesatyagrahiappealstothecommonsenseandmoralityofhisadversarythroughwords,purity,humility,honestyandself-suffering.Thesatyagrahiholdstothetruthandrefusestocompromiseonbasicmoralissuesinthefaceofpunishment,persecution,andinflictionofsufferingonhim.Thushehopestoproduce

*Seealsoglossaryfordefinitionofalltermsofnon-EnglishoriginorwhichhavespecialinterpretationsinIndia.

THEWEAPONOFMORALPOWER

5

intheopponent’smindandheartanemotionalupsurgingorstingingofhisconscience.Thiswillcausehimtohaveachangeofheartinthematteratissue.Thesatyagrahiwillcompromiseonmatterswhicharesecondaryanddonotinvolveabasicprinciple.

InGandhi’sthinking,meansandendsshouldbeequal¬lypure.Theendgrowingoutofthemeansisjustaslogicalasthetreegrowingfromtheseed.“Wehavealwayscon¬troloverthemeansandneverontheends.”Satyagraha,asaconcreteexpressionoftheprincipleofmoralapproxima¬tionoftheendandthemeans,canberegardedasthemostuniquecontributiontothephilosophyandtechniqueofrevolutioninourtime.Whatisattainedbyloveisretainedforalltime,whilewhatisobtainedbyviolencehaswithinittheseedsofitsowndestruction.

Whenthesatyagrahifacesoppositionorattacksanevilsituation,hisowninnerconditionismoreimportantthantheexternalconditions.Whenheisarmedwithade¬quatemoralstrengthhebecomesinvincible.Satyagrahaisessentiallyamatterofqualityratherthanquantity.

Abasicpartofsatyagrahaisapositiveprogrammeforsocialreconstruction,undertakeninthespiritofservice.Thesatyagrahishouldworkonthisconstructivepro¬grammewhenheisnotengagedindirectactionsatya¬graha.Theaimoftheconstructiveprogrammeistobuildanewsocialorderbyvoluntaryconstructivework.Thisworkisregardedasevenmoreimportantthandirectac¬tionsatyagraha.TheIndianconstructiveprogrammeincludesestablishingunityamongthevariousreligiousandculturalgroupsinIndia,theremovalofuntouchability,abolitionoftheuseofintoxicantsandnarcotics,de¬centralizedeconomicproductionanddistribution,villagesanitation,aprogrammeofadulteducation,acceptanceoftherightsofwomen,educationinhealthandhygiene,preservationofthenativelanguagesofIndiaandtheexten¬sionofHindiasanationallanguage,economicequality,workwiththepeasants,thedevelopmentofnon-violentlabourunions,workwiththehilltribes,careofthelepersandworkwiththestudents.Thislistwasnotmeanttobe

6GANDHIWIELDSTHEWEAPONOFMORALPOWER

exhaustiveandwasdesignedfortheIndiansituation.Constructiveworkcanbepurerthananon-violentstrugglebecauseitleavesnoroomforhypocrisy,compulsionorvio¬lence.Theprogrammegraduallybuildsupthestructureofanewnon-violentsociety,whiledirectactionisusedtoremovepartsoftheoldstructurewhichareblockstothebuildingofthenew.

Thereoftenarisesocialevilswhichrequiredirectandactivechallengingfortheirremoval.Thesemaybetheresultofsocialtraditionandlethargy.Ortheymaybetheresultofintentionalpoliciesofthegovernment,theeco¬nomicpowers-that-be,orsomeothersocialgrouporindi¬vidual.Thesespecificsocialevilsandblocksintheprogressoftheconstructiveprogrammerequiretheapplicationofthevaluesofsatyagrahatoconflicts.

Satyagrahaasresistanceanddirectactionisasubsti¬tuteforviolentdirectaction,suchasrioting,violentrevolt,orwar.Thesatyagrahimaybeinvitedbyagrouptohelpthemcombataninjusticeorhemayseeasituationwhichdemandsactionandtakestheinitiativehimself.Heinvesti¬gatesthefactsandthesocialsituation.Hetakesintoconsiderationthenatureandthegravityoftheinjustice,hisownqualificationsandlimitations,andwhetherthesocialsituationmakestheissueclearandfavourableforaction.Ifthesatyagrahiisconvincedoftheadvisabilityofactionheoffershisservicestothevictimsoftheevil.

Hemayappealtotheoppressedtofollowatemporarydisciplineofnon-violenceinanareaoftheirlivestoattainacertaingoal.Thedisciplineandplanswillbeinthehandsofthesatyagrahi,butthosewhoparticipateinthecam¬paignarenotinthiscasebelieversinnon-violenceasamatterofprinciple.Followingnon-violenceasatemporaryandlimiteddisciplinewascalledbyGandhithe“non-vio¬lenceoftheweak”.Hesaidthatthismightactuallyachievecertaingoalsandhavealimitedeffect.Mostofthecam¬paignsinIndiawereofthistype.Laterinhislifehecametotheconclusionthattobetrulyeffective,non-violenceshouldbeamatterofinnerconviction,appliedtoallareasoflife.ThisGandhicalledthe“non-violenceofthebrave”.