Vaishali Institute Research Bulletin 3

Author(s): R P Poddar
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur

Page 32

THE SOCIAL AND POLITICAL IMPLICATIONS OF NON-VIOLENCE
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superior to that shown in armed warfare. In each case the bravery consists in dying, not in killing."46
But for the successful operation of this non-violence technic there is necessary an amount of moral strength to endure almost incalculable pain and suffering. In the present day situation, I would advocate gradual approach towards Ahimsa. Any unequivocal acceptance of Ahimsa may amount to catastrophic capitulation to the aggressors. The moral grandeur of non-violence appeals to me but the situational context for a complete application of Ahimsa is not yet provided. Any weakening on the part of the democratic forces may be the golden opportunity for the wicked tyrants and oppressors.
Gandhi was sure in 1942 that India could resist Japan non-violently. He wrote:
“If we were a frec country, things could be done non-violently to prevent the Japanese from entering the country. As it is, non. violent resistance could commence the moment they effected a landing.... Thus, non-violent resister would refuse any help, even water. For it is not part of their duty to help anyone steal their country. But if a Japanese missed his way, and was dying of thirst, and sought help as a human being, a non-violent resister, who may not regard anyone as his enemy, would give water to the thirsty one. Suppose the Japanese compel resisters to give them water, resisters must die in the act of resistance. It is conceivable that they will exterminate all resisters. The underlying belief in such non-violent resistance is that the aggressor will in time be mentally and even physically tired of killing non-violent resistens."
But I have grave doubts whether this Gandhian formula against the Japanese would have been practical.
Some of the other suggestions of Gandhi for the use of Ahimsa as a technic for the resolution of international tensions also appear unrealistic and unconvincing to me. He said that in this atomic age there was no weapon like non-violent resistance. He believed that fhe prayer of the non-violent heart could reach the pilot ready to hurl the atom bomb. I feel that merely this prayer of the devoted heart cannot be the efficacious technic to deal with the serious problems of nuclear armament,
6. Merits of Ahimsa as a Social and Political Technic
It is an imperfect world and hence several reservations, as pointed out earlier, have to be made to the complete application of Ahimsa. I
46. M. K. Gandhi, “The Future", written in answer to an American
questioner and published in the Harijan, April 13, 1940,