Acharya Tulsi
Question—In your discourses there is often a discussion on non- violent resistance. In the present situation of our country where everything is in topsy-turvy, where public is getting inclined towards violence, is it possible to establish the value of non-violent resistance?
Answer—In my view in situations akin to this once the value of the voice of non-violence becomes increasingly high. The importance of water is always felt but in the moments of crises the value of it increases much. At the time of war the value of peace gets much higher. In a similar way establishment of peace becomes natural at the time of violence.
The question is not merely of its establishment. I believe that this is the time where non-violence can be put to a test; it is the time of its application. Taking advantage of this golden opportunity if non- violence provides solution to all these problems then the power of it would be established on its own accord, otherwise it will be proved useless.
In the context of the freedom struggle of our nation Gandhiji established non-violence in its center. As a result India got freedom without any bloodshed. At the same time the faith in non-violence became even more consolidated in the hearts of people. But eventually non-violence was not given the center position as a moral value. This is the reason why the glorified form of it could not come to the fore. People took weakness of this value as a weakness of non-violence. This way the steadfast faith over non-violence, which was established in the nation’s psychology during the freedom struggle, started diminishing gradually.
Even then the truth is whether violence reaches the ultimate stage its value can never be established because it is not our natural state.
The storm can have an influence to a certain extent. It can neither become permanent nor can it be established.
The biggest barrier that I see before the possibility of establishing the value of non-violence is the lack of determined faith over it. I do not see the influence of sufficient faith not merely over the public but even over the so-called followers of non-violence. Therefore before taking over non-violent resistance it is very important to create an unshakable sincerity toward non-violence among non-violent people. Even then I have no doubt in the possibility of establishing the value of non-violence.
Question—What will be the form of non-violent resistance?
Answer—In the program of non-violent resistance it is important to have a role accordingly. From the point of view of that role I would like to give the first position to the training of non-violence. The point of its establishment and sincerity can also not take place in the absence of its training.
In solution of any problem violence and non-violence—both these means have always been applied. The question is of its tradition. Soviet Russia and America—both these nations are capable of fighting atomic war. Even then these two nations always try hard to prevent the war. Why after all? It is only because a new tradition would be born out of it whose future is absolutely dark.
Non-violence is a healthy value or thought in itself but its tradition cannot be made unless the application of it becomes successful. As a modus operandi of its application, the training of non-violence would work as a main function.
In contemplation of non-violent resistance certain beliefs or sutras have the knowledge of time, place and situations for its accomplishment. Seeing the situations which work, would be done, in what manner can it be controlled, without having this conscience this work cannot be contemned ahead? Gandhiji in his ‘Satyagrah’ movement also used to take such turns. Sometimes he would accelerate the pace of movement, sometimes he would slow the process and sometimes he would postpone. Behind all this the only reason was to create a balance among time, place and situations.
In choosing non-violence resistance along with awakening of conscience it is of utmost importance for the chooser to have an alert and humble perspective. Alertness and humility are the building blocks of non-violent resistance. No prejudice of thought and ego can have any place in it. To take a stand and talk about resistance in itself is violence.
For non-violent resistance it is indispensable to have purity of perspective and instincts. By being supportive to any one partially and by being hostile to some other or by causing someone harm, one must not establish one’s view.
Ill-feelings, application of power and enforcement—these means are all incorporated in violence. Even while disagreeing with any thought or stand non-violence never permits that we keep any ill- feeling or animosity for our rivals. Late Pandit Nehru had said in the context of Indo-china war, ‘Compelled by situation we have to fight against the Chinese but we must not nurture any ill-feeling or the feeling of animosity in our heart for them. Non-violence erupts only from the feeling of humanity, equality, freedom and mutual co-operation.
After all this the opportunity of applying non-violent resistance comes before us. We have to accumulate manpower. It is important for the ordinary men to realize that. To create that power it is important for the ordinary men to realize that emotion cannot make any emotion calm, fire cannot extinguish fire and when this realization will pass through the touchstone and appear before the mass it will be the voice of assurance and the mass will add their voice along with it.
Let us take a practical example. Whether it is adulteration, bribe or any other social evil, man always wants some kind of assurance to survive such evils; He wants to get the pure things and he wishes to accomplish his task without bribing anyone. Now if a voice is raised against adulteration or bribe then it is natural to get the support of public. If the public stands against any trait more strength, success and ease in non-violent resistance than violent resistance. Only this much awareness is required that it is directed with more awareness, politeness, with right perspective, by employing the pure traits and with equality.
