Sohoni Das
Ahimsa or non-violence is the weapon used by Mohandas Karamchand Gandhi to free India from the British Rule. Ahimsa is a Sanskrit term found in Devanagiri script meaning to do no harm, literally the avoidance of violence (himsa). Ahimsa originated from ancient India and is practiced in Hinduism, Buddhism and Jainism. According to the ancient mythology, Ahimsa is a binding code of conduct that bans on hunting, butchery, meat eating and use of animal products provided by violent means.
Gandhi used this principle against the British during the Indian Independence movement. He believed that the best way to resist tyranny is through civil disobedience, which is founded upon Ahimsa. Gandhi started Non-cooperation movement by protesting the British-imposed salt tax with the 400 km (kilometer) Dandi Salt March. Gandhi was able to identify the real motive of the East India Company i.e. trade, hence he decided to boycott all foreign goods and products. He then started the Quit India movement, which became the most forceful movement in the history of the Indian struggle for freedom, with mass arrests and violence on an unprecedented scale. He wanted his disciples to follow the principles of Ahimsa. He asked the Indians to be non-violent during the protests and avoid any violence that are initiated by the British.
The movement brought the entire nation together which left the East Indian Company paralyzed. The British retaliated by offering British Cabinet Mission in 1946, which aimed at grouping Muslim majority states. Gandhi was quite suspicious about the Mission and it was the root cause of partition. Between 1946 and 1948 over 5,000 people were killed in violence. Muhammad Ali Jinnah, the leader of the Muslim League, earned a wide-spread support from West Punjab, North West Frontier Province and East Bengal; hence he wanted a separate nation with the Muslim majority. Thus the partition was approved by the Congress leadership to stop the wide-scale Hindu-Muslim civil war.
At midnight on 15th August 1947 India became an independent nation and on 14th August 1947 Pakistan was declared a separate nation with the Muslim majority. Gandhi’s all efforts to keep India united went futile. But even to this day as the Indians prepare themselves to celebrate their independence day on 15th August, the Indians all over the world remembers Gandhi for his struggle and sacrifice to free India from slavery, poverty and end untouchability.
“An eye for an eye makes the whole world blind” quoted by Gandhi the follower of non-violence. His tactics and principles had influenced many leaders like Martin Luther King, James Lawson, and Nelson Mandela to name some. Even to this day the world needs a person like Gandhi to bring about a revolution, a movement to end terrorism, poverty, and to spread the wisdom of Ahimsa. He is known as Mahatma (Great Soul) and Bapu (the father of nation) by all Indians living world wide.
Showing posts with label gandhi. Show all posts
Showing posts with label gandhi. Show all posts
Thursday
Sunday
Jade Goody and the Sanctity of Death
By Shantanu Dutta
I have always been fascinated by the Jain practice of Santhara. In this practice, when some one from the Jain community believes that he or she has lived a full life and has fulfilled all their social and familial obligations, they can opt to voluntarily hasten the process of death by going on a fast which lasts till death. Unlike the fasts that Gandhiji popularized and others have also undertaken, this fast is not a protest fast; these men and women are not having any demands that they want met.
Although this practice has some times been understood as suicide; Santhara has none of the emotional turbulence that is typically associated with the term best translated as atma hatya - the taking of one’s life. Here death is welcomed through a peaceful, tranquil process providing peace of mind for everyone involved and is a ritual of great dignity.
The question of how private and how dignified should death be is an important one and the question has been raised before. Probably in recent times, it was first raised while reflecting on the media coverage of the death of Princess Diana in an accident. The editors of many of the leading British tabloids had agreed that they had helped create a mood in which the paparazzi, who were hounding Diana when her car crashed in a Paris underpass, were out of control. Phil Hall, who was editor of the News of the World, said it was a circle of culpability involving the readers who demanded more photographs, the photographers who chased her and the newspapers that published the pictures. "A big Diana story could add 150,000 sales. So we were all responsible," he said.
I guess that that began the commercialization of death and there has been no looking back ever since. But even so, death and the private life of individuals has been some thing that the Indian media has generally not intruded into. But the rules seem to be changing.
Times Now, the news channel has literally been giving a ball by ball commentary of Jade Goody on her death bed; which really looks macabre. Of course unlike the Diana episode, all this is happening with Jade’s full consent. As she herself says, I've lived in front of the restraint cameras. And maybe I'll die in front of them. And I know some people don't like what I'm doing but at this point I really don't care what other people think. Now, it's about what I want." And since what Jade really wants is to earn enough cash for her children even in her dying days, the picture is some what complicated.
But while the motives may some what blur the issue of the sanctity of death, it does not obliterate it. A death bed scene cannot really be telecast like a 20-20 cricket match of the IPL. There was a time when terminal illness was treated with a decorum that mirrored a society which was, for all its faults, essentially at peace with itself in respect to the eternal truths of life and death. But today, in a bizarre circus that is scarcely imaginable, tributes to Jade Goody are printed while she still lives, there was an interest in filming her as she breathed her last and apparently her reality show producer, Max Clifford is planning stories as he in true vulture fashion , waits for her death. Even the venerable BBC is readying itself to cover the event when it occurs. It has long been said of our time that we have lost the sanctity of life; now it would appear that we have lost the sanctity for death too.
Saturday
India’s concept of non-violence
Dr. Ravindra Kumar
India is an ancient civilisation; its harmonious and composite culture is thousands of years old. India has been a leading nation in the fields of spirituality, science and arts for centuries; it has been accepted as a Jnana-Guru of the world. India brought the gift of the greatest, unique and adaptable concept of universal acceptance to the world; it gave the slogan of Vasudhaiva Kutumbakam. India gave learned men, the Jagatgurus, representing different branches of knowledge. The light of Asia, Gautama Buddha, and the greatest initiator of Ahimsa, Mahavira were born on the Indian soil.
India’s greatness also lies in the fact that its land welcomed and offered refuge to all human beings from different parts of the globe. It did not matter if these people had their own religious community, faith, traditions, or values. After reaching the Indian soil they received a permanent abode without any discrimination. Resultantly, the followers of the world’s six major religious communities dwell in India today as well as people belonging to other religious communities.
Besides national language Hindi, twenty-one regional languages are recognised by the Indian Constitution. However, 1,618 languages are spoken by the people on a local level throughout India. These dialects are the medium of day to day practices of the common man. Furthermore, descendants of six ethnic groups are in India. Indian people celebrate twenty nine major religious festivals. All those who stay on the Indian soil are Indians; they are wayfarers of the Indian Way.
The Indian soil welcomes all. Indians see the image of God in a guest. Providing hospitality is one of the main characteristics of the Indian Way. The one who desired a permanent home on the Indian land not only received permission but received opportunities to march forward on the way to progress as well. Those who assimilated India’s values reached the heights of prosperity and became her own forever. Parsees, the followers of Spitama Zoroaster who reached India from Iran approximately one thousand five hundred years ago, are the living proof of this.
It is Ahimsa that accorded dynamism in the lives of the Indians. It directs their day-to-day behaviour in such a manner that they can ensure their own existence. Furthermore, it has given ever new dimensions to the process of cooperation, the outcomes of which are present in the form of unprecedented and unending development in various walks of life.
Now, prior to discussing India and Ahimsa in depth, it is necessary for us to clarify the meaning of it and the main Indian concepts pertaining to it. In Jainism Ahimsa has been analysed minutely. The twenty-fourth Jain Tirthankara, Mahavira, gave a unique dimension to Ahimsa via his own humanely practices, making it a subject of self-control, pure conduct, and discipline. The essence of Jain Ahimsa lies in the following words, “Complete aloofness from Himsa (violence) is Ahimsa.”
Clearly, Jainism brings Ahimsa within that comprehensive and extensive scope in which the common man’s entry is quite difficult. In it the smallest form of violence is accountable. Therefore, it is not possible for everyone to follow Jainism’s brand of Ahimsa in the practical sense. The Vedic (Hindu) philosophy, which directs day-to-day practices of most Indians on the basis of guidelines decided by the Vedas, especially the Rig-Veda itself, considers Ahimsa to be an evil-free Dharma. Therefore, along with not harming anyone by thought, speech, or deed, and not depriving someone of life, relying for support of violence to maintain order and to accord justice is the basis of Vedic Ahimsa.
Although like Jainism, Buddhism also emphasises upon self-control but generally it is not in favour of any such appeal that becomes impractical for the common man as far as the application of Ahimsa in daily routines by the common man is concerned. Some five hundreds years ago, another religious philosophy, known as the Sikh, arose on the Indian soil. As the Sikh philosophy came into existence in accordance with the Indian traditions and like Gautama Buddha, the outlet of its founders and developers was also from the followers of Vedic religious community. Like Buddhism it accorded its due place to Ahimsa. All Sikh Gurus and Guru Nanak Dev in particular, emphasised on pure and virtuous humanly deeds and self-control. Like Buddha, Guru Nanak, the first Sikh Guru, made harmony the basis of non-violence during his time and motivated people to regulate their actions according to it.
The four common points that we find in the context of non-violence in the four chief philosophies established and developed in India that played vital roles in making India great by strengthening the Indian Way are as follows:
1. Within the domain of non-violence are all living beings
2. In spite of being eternal, natural and the first human value, it is a subject of practice according to the demands of time and space
3. It is an active value; it has nothing to do with cowardice as it is an ornament of the brave, and
4. It is not a subject to be practised occasionally. In theory and in practice it is all-timely.
All the above four points can easily be found in the Gandhian concept pertaining to non-violence. And I would go to the extent of saying all the above four points are present overall in Gandhi’s ideas and practices — the centre of which is non-violence. Gandhian non-violence is an excellent introduction to the Indian concept of Ahimsa overall. If someone desires to know and understand non-violence in India, he should do so by understanding the Ahimsa of Mahatma Gandhi.
Accepting those Rishis greater geniuses and warriors than Newton and Wellington who discovered the rule of Ahimsa in the primitive age, Gandhi declared non-violence to be an active force. Gandhi proved on several occasions that Ahimsa is not the meek submission before the will of the wrongdoer; rather Ahimsa is a fight using soul — a force against the will of a tyrant that ultimately yields victory.
For centuries it was the opinion of many in the world that Ahimsa was a subject limited to hermits or cave-dwellers. Gandhi, however, shattered this myth. He used Ahimsa in the political sphere and proved that it could be successfully applied in all walks of life and at all levels. Gandhi spoke of achieving victory over the injustices of the world’s mightiest empire through non-violent actions of the individual. And as we know from history, his ambition was achieved. For confirmation, the whole series of events pertaining to India’s freedom struggle under his own leadership is before us.
In fact, for the first time in history, Gandhi added a new dimension to Ahimsa in theory and practice by working to unite the common man. He established non-violence as a means that could be most effective in the political sphere. By doing so, although he accepted not hurting anyone by own thought, utterance and deed, but made the intent behind the act the acid test of it. Hence, he removed the doubt that Ahimsa is a subject beyond the reach of the masses.
Mahatma Gandhi clarified the eternality of non-violence and spoke of its naturalness before the common man. He expected the whole world and Indians in particular to be as warriors and develop non-violence to the maximum possible extent. People should apply Ahimsa in their behaviours, ensuring their own personal freedom while securing freedom for all citizens of the world. During the course of his non-violent actions Mahatma Gandhi too believed this, and on the basis of this he stated, “India attracts me. It has everything that a human being with the highest possible aspirations can want.”
Being an ancient civilisation India has maintained its special place in the world. Today, it has its own identity and the role to play. Without doubt, India must march forward with the eternal and natural value of Ahimsa at its centre. By playing its role in international affairs and on the basis of Mahatma Gandhi’s following message it must transform the slogan of Vasudhaiva Kutumbakam into a reality: “I feel that India’s mission is different from that of others…India is less in need of steel weapons, it has fought with divine weapons, it can still do so. Other nations have been votaries of brute force….India can win all by soul force.”
The writer is a universally renowned scholar and is the Former Vice-Chancellor of Meerut University, India
India is an ancient civilisation; its harmonious and composite culture is thousands of years old. India has been a leading nation in the fields of spirituality, science and arts for centuries; it has been accepted as a Jnana-Guru of the world. India brought the gift of the greatest, unique and adaptable concept of universal acceptance to the world; it gave the slogan of Vasudhaiva Kutumbakam. India gave learned men, the Jagatgurus, representing different branches of knowledge. The light of Asia, Gautama Buddha, and the greatest initiator of Ahimsa, Mahavira were born on the Indian soil.
India’s greatness also lies in the fact that its land welcomed and offered refuge to all human beings from different parts of the globe. It did not matter if these people had their own religious community, faith, traditions, or values. After reaching the Indian soil they received a permanent abode without any discrimination. Resultantly, the followers of the world’s six major religious communities dwell in India today as well as people belonging to other religious communities.
Besides national language Hindi, twenty-one regional languages are recognised by the Indian Constitution. However, 1,618 languages are spoken by the people on a local level throughout India. These dialects are the medium of day to day practices of the common man. Furthermore, descendants of six ethnic groups are in India. Indian people celebrate twenty nine major religious festivals. All those who stay on the Indian soil are Indians; they are wayfarers of the Indian Way.
The Indian soil welcomes all. Indians see the image of God in a guest. Providing hospitality is one of the main characteristics of the Indian Way. The one who desired a permanent home on the Indian land not only received permission but received opportunities to march forward on the way to progress as well. Those who assimilated India’s values reached the heights of prosperity and became her own forever. Parsees, the followers of Spitama Zoroaster who reached India from Iran approximately one thousand five hundred years ago, are the living proof of this.
It is Ahimsa that accorded dynamism in the lives of the Indians. It directs their day-to-day behaviour in such a manner that they can ensure their own existence. Furthermore, it has given ever new dimensions to the process of cooperation, the outcomes of which are present in the form of unprecedented and unending development in various walks of life.
Now, prior to discussing India and Ahimsa in depth, it is necessary for us to clarify the meaning of it and the main Indian concepts pertaining to it. In Jainism Ahimsa has been analysed minutely. The twenty-fourth Jain Tirthankara, Mahavira, gave a unique dimension to Ahimsa via his own humanely practices, making it a subject of self-control, pure conduct, and discipline. The essence of Jain Ahimsa lies in the following words, “Complete aloofness from Himsa (violence) is Ahimsa.”
Clearly, Jainism brings Ahimsa within that comprehensive and extensive scope in which the common man’s entry is quite difficult. In it the smallest form of violence is accountable. Therefore, it is not possible for everyone to follow Jainism’s brand of Ahimsa in the practical sense. The Vedic (Hindu) philosophy, which directs day-to-day practices of most Indians on the basis of guidelines decided by the Vedas, especially the Rig-Veda itself, considers Ahimsa to be an evil-free Dharma. Therefore, along with not harming anyone by thought, speech, or deed, and not depriving someone of life, relying for support of violence to maintain order and to accord justice is the basis of Vedic Ahimsa.
Although like Jainism, Buddhism also emphasises upon self-control but generally it is not in favour of any such appeal that becomes impractical for the common man as far as the application of Ahimsa in daily routines by the common man is concerned. Some five hundreds years ago, another religious philosophy, known as the Sikh, arose on the Indian soil. As the Sikh philosophy came into existence in accordance with the Indian traditions and like Gautama Buddha, the outlet of its founders and developers was also from the followers of Vedic religious community. Like Buddhism it accorded its due place to Ahimsa. All Sikh Gurus and Guru Nanak Dev in particular, emphasised on pure and virtuous humanly deeds and self-control. Like Buddha, Guru Nanak, the first Sikh Guru, made harmony the basis of non-violence during his time and motivated people to regulate their actions according to it.
The four common points that we find in the context of non-violence in the four chief philosophies established and developed in India that played vital roles in making India great by strengthening the Indian Way are as follows:
1. Within the domain of non-violence are all living beings
2. In spite of being eternal, natural and the first human value, it is a subject of practice according to the demands of time and space
3. It is an active value; it has nothing to do with cowardice as it is an ornament of the brave, and
4. It is not a subject to be practised occasionally. In theory and in practice it is all-timely.
All the above four points can easily be found in the Gandhian concept pertaining to non-violence. And I would go to the extent of saying all the above four points are present overall in Gandhi’s ideas and practices — the centre of which is non-violence. Gandhian non-violence is an excellent introduction to the Indian concept of Ahimsa overall. If someone desires to know and understand non-violence in India, he should do so by understanding the Ahimsa of Mahatma Gandhi.
Accepting those Rishis greater geniuses and warriors than Newton and Wellington who discovered the rule of Ahimsa in the primitive age, Gandhi declared non-violence to be an active force. Gandhi proved on several occasions that Ahimsa is not the meek submission before the will of the wrongdoer; rather Ahimsa is a fight using soul — a force against the will of a tyrant that ultimately yields victory.
For centuries it was the opinion of many in the world that Ahimsa was a subject limited to hermits or cave-dwellers. Gandhi, however, shattered this myth. He used Ahimsa in the political sphere and proved that it could be successfully applied in all walks of life and at all levels. Gandhi spoke of achieving victory over the injustices of the world’s mightiest empire through non-violent actions of the individual. And as we know from history, his ambition was achieved. For confirmation, the whole series of events pertaining to India’s freedom struggle under his own leadership is before us.
In fact, for the first time in history, Gandhi added a new dimension to Ahimsa in theory and practice by working to unite the common man. He established non-violence as a means that could be most effective in the political sphere. By doing so, although he accepted not hurting anyone by own thought, utterance and deed, but made the intent behind the act the acid test of it. Hence, he removed the doubt that Ahimsa is a subject beyond the reach of the masses.
Mahatma Gandhi clarified the eternality of non-violence and spoke of its naturalness before the common man. He expected the whole world and Indians in particular to be as warriors and develop non-violence to the maximum possible extent. People should apply Ahimsa in their behaviours, ensuring their own personal freedom while securing freedom for all citizens of the world. During the course of his non-violent actions Mahatma Gandhi too believed this, and on the basis of this he stated, “India attracts me. It has everything that a human being with the highest possible aspirations can want.”
Being an ancient civilisation India has maintained its special place in the world. Today, it has its own identity and the role to play. Without doubt, India must march forward with the eternal and natural value of Ahimsa at its centre. By playing its role in international affairs and on the basis of Mahatma Gandhi’s following message it must transform the slogan of Vasudhaiva Kutumbakam into a reality: “I feel that India’s mission is different from that of others…India is less in need of steel weapons, it has fought with divine weapons, it can still do so. Other nations have been votaries of brute force….India can win all by soul force.”
The writer is a universally renowned scholar and is the Former Vice-Chancellor of Meerut University, India
From The Post
Friday
Gandhiji Learnt Ahimsa from Jainism
Atul Bafna
On the day when he returned to India in Samvat Year 1947 after completing education in England, Mahatama Gandhi was introduced to Shrimad Rajchandra by Dr. Pranjivandas Mehta. Gandhi writes in his Autobiography - "The Story of My Experiments with Truth" about his first acquaintacne with Shrimad.
"...Dr. Metha introduced me to several friends, one of them being his brother Shri Revashankar Jagjivan, with whom there grew up a lifelong friendship. But the introduction that I need particulary take note of was the one to the poet Raychand or Rajchandra, the son-in-law of an elder brother of Dr. Metha, and partner of the firm of jewellers conducted in the name of Revashankar Jagjivan. He was not above twenty-five then, but my first meeting with him convinced me that he was a man of great character and learning. He was also a Shatavadhani (one having the faculty of remembering or attending to a hundred things simultaneously), and Dr. Metha recommended me to see some of his memory feats. I exhausted my vocabulary of all the European tongues I knew, and asked the poet to repeat the words. He did so in the precise order in which I had given them. I envied his gift without, however, coming under its spell. The thing that did cast its spell over me I came to know afterwards. This was his wide knowledge of the scriptures, his spotless character, and his burning passion for self-realization. I saw later that this last was the only thing for which he lived. The following lines of Muktanand were always on his lips and engraved on the tablets of his heart:
'I shall think myself blessed only when I see Him in every one of my daily acts; Verily He is the thread, which supports Muktanand's life.'
Raychandbhai's commerical transactions covered hundreds of thousands. He was a connoisseur of pearls and diamonds. No knotty business problem was too difficult for him. But all these things were not the centre round which his life revolved . That centre was the passion to see God face to face. Amongst the things on his business table there were invariably to be found some religious book and his diary. The moment he finished his business he opened the religious book or the diary. Much of his published writings is a reproduction from his diary. The man who, immediately on finishing his talk about weighty business transcations, began to write about the hidden things of the spirit could evidently not be a businessman at all, but a real seeker after Truth. And I saw him thus obsorbed in godly pursuits in the midst of business, not once or twice, but very often. I never saw him lose his state of equipose. There was no business or other selfish tie that bound him to me, and yet I enjoyed the closest association with him. I was but a briefless barrister then, and yet whenever I saw him he would engage me in conversation of a seriously religious nature. Though I was then groping and could not be said to have any serious interest in religious discussion, still I found his talk of absorbing interest. I have since met many a religious leader or teacher. I have tried to meet the heads of various faiths, and I must say that no one else has ever made on me the impression that Raychandbhai did. His words went straight home to me. His intellect compelled as great a regard from me as his moral earnestnes, and deep down in me was the conviction that he would never willingly lead me astray and would always confide to me his innermost thoughts. In my moments of spritual crisis, therefore, he was my refuge..."
Gandhiji regarded Shrimadji as his friend, philosopher and guide. He acknowledges the debt he owes to Shrimadji in his recollections of his friendship with Shrimadji. From 1891 to 1901 A.D. for a period of ten years they were best friends.
Gandhiji says that most of his lessons for self-improvement and on truth and non-violence, he has learnt from Shri Raichandbhai. Raichandbhai is one of the three personalities that have much impressed his mind, the other two being the writings of Tolstoy and Ruskin's `Unto this last'.
To love the murderer is one of the maxims of non-violence and Gandhiji had well learnt it from Shrimadji, who was full of sympathy, forgiveness and piety for all living beings.
Gandhiji says: "I have drunk to my heart's content the nectar of religion that was offered to me by Shri Raichandbhai. Raichandbhai hated the spread of irreligion in the name of religion and he condemned lies, hypocrisy and such other vices which were getting a free hand in his time. He considered the whole world as his relative and his sympathy extended to all living beings of all ages.
Shrimadji was an embodiment of non-attachment and renunciation. He has written only that which he has experienced. He has never allowed his poetic imagination to get ahead of truth and experience. There is therefore no artificiality in his writings. They come from the heart and appeal to the very heart of the reader. He used to keep diary and a pen with him in all his daily routine and he immediately wrote down important thoughts that occurred to him. I never remember any occasion when Shri Raichandbhai got lost or infatuated in any worldly matter."
Subscribe to:
Posts (Atom)