Elainna Simpson

Democ
Professor Auge

Gandhi A Nonviolence
“Nonviolence is the greatest force at the disposal of mankind. It is mightier than the mightiest

weapon of destruction devised by the ingenuity of man” –Gandhi. Gandhi’s most fundamental idea is

that of Satyagraha. Satyagraha is holding firmly to the truth and it is a way to nonviolently fight against

unfair laws, usually by challenging them and then suffering the consequences that challenge for the

better of the people. Gandhi has reintroduced the idea of being able to fight for a better India but in a

way that is rooted in nonviolence. Taking part in peaceful actions will create an even greater impact that

that of violence. Satyagraha has and will change this country and create a unity among its people.

Gandhi’s method of nonviolent civil disobedience is a powerful and effective tool to create change in

India that we should all take part in. Indian independence can be won through Satyagraha and India can

continue to strive in it after independence.

Gandhi has shown how nonviolent civil disobedience can transform a country and give it power

without destruction. Look at Gandhi’s guidance and work in the Salt Satyagraha, Gandhi worked to

diminish the manipulation of the British in their monopoly of salt where they were receiving an $8

million revenue. Gandhi saw the effect this had on the poor and weakest parts of the Indian people.

Through the act of Satyagraha, Gandhi was able to unite people all over India, Hindus and Muslims alike,

to work together to protest peacefully for change. It showed the masses that nonviolent protestation is

something everyone can take part in. Everyone was amazed at the influence that the Salt Satyagraha

had, Nehru said, “Salt-making spread like a prairie fire, we felt a little abashed and ashamed for having

questioned the efficacy of this method when it was first proposed by Gandhiji,” he goes on to say that

everyone was impressed by Gandhi’s way of making a multitude act in an organized way (The Conquest
of Violence: The Gandhian Philosophy of Conflict, 94). After the incredible movement of the Salt

Satyagraha the British immediately tried to stifle the opinions of Indians, they arrested satyagrahi and

banned the wearing of the Gandhi cap. That is the only way they knew how to try and stifle the views of

those who only wanted peaceful change. The peaceful protest ended in the release of nonviolent

protestors and repeal of ordinances. We see the effects of the Salt Satyagraha and how peaceful protest

is powerful and can make a difference. Gandhi’s influence is so large because it is the will of the people,

it is not always what is easy but it is what unties the people together and what when supported can

change the course of history. We need to all understand the effects of only using Satyagraha on not just

Indian independence but the effects on ourselves. Why not use a nonviolent method that ends in

success compared to violent methods that often does not? Although many criticize Gandhi for his work,

there is clear evidence that it is effective, it is supported, and it is the answer to Indian independence.

We need to drive the British from power within India and this has been shown to be an effective and

unifying way of doing that and creating a fresh start for India without inciting a war.

Many want India to be created in the image of western society but what has western society

shown us? That modernization has led to mass-killing warfare and world wars among nations who have

created armies in hopes to keep peace but are only accomplishing the opposite of peace. People are

unaware of the violence that they support or the effect it is having. Does India really want to be built in

the image of these societies? The ones that drop deathly atomic bombs on civilizations without ever

having to face these people? There is no reason for India to have to change its values and soul in order

to compete with the other countries. India should not follow the example of this violence but rather

follow Gandhi’s method of Satyagraha. Vinayak Savarkar, the Hindu Mahasabha, demonstrates only one

side of Hindu beliefs; he supports radical Hindus rather than the faith as a whole. It is not the will of all

Hindus to make Muslims or Sikhs convert to Hinduism or not be able to practice their beliefs. Many

Hindus believe the principles in which Gandhi supports which is the value of religious faiths no matter
their labels and the fundamental principle of equality. Many believe we should all separate into different

countries but our people have lived in harmony in the past, can we not learn from their example? The

Hindu Mahasabha is fighting to create a drift among the people of India but worse he wants to do it by

violent means. There is no reason to fight those who are fighting for the same things as we are. This can

only lead to the destruction and chaos that we see in western societies. We must not be vengeful to one

another or look for another’s downfall, we need to unite to work peacefully for Indian independence to

stand up for the injustices against the Indian people. Nonviolent means of compromise are so important

for the preservation of the people of India. Gandhi himself has said that India can demonstrate

nonviolence because she is strong, the people within her are strong. Nonviolence is not a meek

compliance, it is being conscious of your power and choosing the path that is righteous (Defining a

Nation, 78). India has a soul and we are that soul and we cannot let that soul perish by allowing the

ideas and violent nature of the western world or the Mahasabha corrupt it. Violence has lead only to

obliteration and we can no longer allow that to happen, we must act nonviolently.

Nonviolence is inherently aligned with Hinduism. Some people believe that the Bhagavad Gita is

a symbol that warfare is normal but myself and Gandhi would disagree. The Bhagavad Gita is in fact not

what it seems on the surface, but rather a way to display how each person has their duty to either

surrender to injustices of the world or to combat them. It is the fight between good and evil. We must

rise to the occasion, as Karishna asks of Arjuna, and fight against the injustices in the world but we must

also rise and act peacefully. In correspondence with Tilak, Gandhi stated, “the Bhagavad Gita shows to

me how the principle of conquering hate by love, untruth by truth, can and must be applied (Sources of

Indian Tradition, 350).” It is again ingrained in our religion through karma. How we act onto others will

affect us so we should only act as though we want to be treated in return. Those that try to persuade

others that nonviolence is not a cornerstone of Hinduism are wrong. Also it is in the Hindu belief of

ahimsa were violence unto others is avoided at all cost since every living thing deserves respect.
Nonviolence is an everyday part of the Hindu religion so why should we not practice it when it comes to

politics?

The whole of India needs to embrace Satyagraha and understand its importance within Indian

Independence. If the British do not leave India and allow Indians to decide the future of India on their

own, then Gandhi will most likely lead a non-violent movement to remove them from power. The only

way to remove the British and work towards a new India is through nonviolent means and we should all

embrace that. Gandhi has shown the importance and effectiveness of this method in taking away power

from the British in the past and there is no reason that it should not be the answer now. This is not the

time for the dividing up of Indian land but rather a time to let India rule themselves. Only through

Satyagraha can we fight for truth and respect our religion, our past, and our duty to India.
Works Cited

Bondurant, Joan V. Conquest of Violence: The Gandhian Philosophy of Conflict. Satyagraha in Action.
Princeton University Press, Princeton, NJ.

Embree, Ainslie T. & Carnes, Mark C. Defining a Nation: India on the Eve of Independence. Norton and
Company, 2017.

McDermott, Rachel F., Gordon, Leonard A., Embree, Ainslie T., Pritchett, Frances W., & Dalton, Dennis.
Sources of Indian Tradition: Modern India, Pakistan, and Bangladesh. 3rd Edition. vol. 2. Columbia
University Press, 2014.