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of an immense majority, and it does not therefore preach that men and nations should agree to submit to being the booty of others who do not renounce war. Nor does Ahimsa countenance cowardice of the running away from dangers, should dangers come one's way in the pursuit of the path of peace and virtue, War itself may well be such a danger; and when involvement in a war takes place, Ahimsa thinkers recommend that all rational steps should be taken with a view to sustain the morale of the army and the civilian population at the highest level.
Modern War
Ahimsa thinkers have not failed to see that mdoern war involve the complete mobilisation of manpower and of the economic and industrial resources of the community. The distinction which used formerly to be made between the home front and the battle front has almost completely disappeared today. This is true with particular force in the countries in which the fighting actually takes place. In any future war, if the present lethal weapons are used, the industrial and production centres may become prime targets even more prominently than the locus of military forces. The need for sustaining civilian morale in war time, therefore, becomes particularly great.
a
Psychologists have analysed that among the elements which help to sustain moral at a high level in democracy, there are (1) sound physical and mental health, marked by zest, ability to strive, a sense of humour and a purpose in life; (2) sound religious
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and spiritual values, involving the presence of a goal or aim to fight for and confidence and faith in ourselves; (3) realistid understading of our past and present situation, the gains to be obtained from victory and the evil consequences of defeat: and (4) a sense of solidarity, including co-operation with all classes and groups in the commu nity. Ahimsa thinkers support the cultivation of the above attitudes and strongly warn against apathy, distrust, scepticism and the acceptance of the enemy values.
Ahimsa thinkers further recommend that all help should be given to ensure that the effects of a total war on family and on children and youth are the least harmful, and also that when war ends the return of the armed forces and civilians to peace is least rugged. In our own country, Ahimsa leaders have strongly recommended the formation of shanti senas for the above and like purposes. Weapons of War
Recognising, however, that the waging of wars may be unavoidable for defensive, If not for offensive, purmmend that even more important than poses, Ahimsa philosophers recothe elimination of war is the need to fight it by means which are free from violence. When Mahatma Gandhi had to wage a war against the British with the object of freeing the country from their domination, he employed for this purpose only non-violent weapons, including fasting, non-cooperation and boycott of things British. The waging of war by such means necessarily invo
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