Now Is a Good Time to Be Concerned About the Truth and Non-Violence

On January 28, 1948, just two days before Mahatma Gandhi's assassination, his secretary, Rajkumari Amrit Kaur, unexpectedly inquired, 'Was there any disturbance during today's prayer meeting?' In response, the Mahatma remarked, 'No, but does this question imply that you are worried about me?' 

During Mahatma Gandhi's stay in Delhi, a series of incidents had transpired at the prayer meetings held every evening in the Birla House garden, which raised alarms regarding his safety. The dialogue between Rajkumari and Mahatma pertained to these incidents.

However, being the Mahatma that he was, he ignored the concerns of Rajkumari, and made certain remarks, which in hindsight, are now believed to have been a premonition of the unprecedented events that were to occur on the following January 30.

The essence of his words was as follows:

“If I die from a prolonged illness, even from a boil or a pimple, it would be your duty to inform the world that I was not the servant of God I claimed to be...But yes, if someone were to shoot me and I were to take my last breath without a sigh or complaint, uttering the name of God, only then would I be able to prove my claim of being such a servant of God.

"If I must die by the bullet of a madman, then I would wish for God to be in my heart and a smile on my face. And you must promise me that if such a thing were to happen, not a single tear would fall from your eyes.”

We know that just two days later, three bullets were fired into his mortal body, taking his life. Despite his advice not to shed a single tear, the sorrow of this separation became so profound that when the then Prime Minister Jawaharlal Nehru had to address the nation on All India Radio, he said, "The light has gone out of our lives and there is darkness everywhere."

“We would no longer be able to seek advice and solace from him (Mahatma), which was a huge blow not only to me but also to millions of people in the country,” he had added.

However, our current generation may find it hard to believe that even in that situation the nation did not feel as helpless as it does today.

The reason is that despite the unprecedented violence seen before and during the Partition of the country, the assassination did not shake the faith of the citizens as much. They believed that the assassin could only take away the physical form of the Mahatma, while the powers of truth and non-violence he imparted remained intact with us, just as they were during his lifetime.

Therefore, even in his absence, we would successfully chart the desired path for our future, thanks to his words whose infallibility is still unquestioned, without any deviation from our destination.

‘Truth is not limited to merely speaking the truth'

Even amidst the uproar of the post-truth era, which emerged globally decades after the passing of Mahatma Gandhi and the other heroes of the freedom struggle who grew up alongside him, reached our country with its deafening clamour, our faith in "Satyameva Jayate (truth alone triumphs)" remained steadfast enough that we were not engulfed by anxiety. But what about today?

Before attempting to answer this question, it is essential to properly understand Mahatma Gandhi's interpretation of truth. For him, truth represented not only the fundamental principle and philosophy of life, but also god himself. In his own words, truth is god.

His conviction in truth did not emerge overnight, nor did it materialise within a year; it was not an abrupt occurrence, but rather a gradual and progressive evolution. Through this journey, he shifted his initial belief that "god is truth" to the firm conviction that "truth is god." He ultimately came to believe that although there may be differing opinions regarding god, the existence of "truth" is undeniable.

Truth is not limited to merely speaking the truth – it also includes purity of thought, speech, and action, which is impossible to achieve without adhering to non-violence. It is clear that for him, non-violence was the sole and indispensable means, or rather, the spiritual discipline, to attain truth, that is, god. In other words, it was the supreme 'dharma' or religion.

According to him, the highest duty of non-violence could not be fulfilled merely by refraining from violence. If one assumes that they have completed their obligations simply by avoiding all forms of violence, they are mistaken. This duty is truly fulfilled only when one also takes responsibility for preventing violence in their own capacity.

The question arises: Are our current authorities or societal systems even slightly serious about their responsibility to create conditions where it is not difficult for them and their constituents, the citizens of the country, to fulfil their duty of preventing violence and reaching the ultimate truth?

The straightforward answer is, no, on the contrary, these systems have made it their objective to render the fulfilment of this responsibility difficult.

To test this, we don’t need to delve deep into the past. It can be understood by examining a few recent occurrences:

A Hindi-speaking migrant labourer from Chhattisgarh is beaten to death under the suspicion of being a 'Bangladeshi infiltrator', while a student from Tripura is targeted in Uttarakhand due to his alleged 'Chinese' appearance. Furthermore, attacks are launched on Christmas celebrations, and Muslims are arrested for the 'crime' of offering prayers at home.

First, the authorities are completely reluctant or apathetic towards preventing such incidents, and subsequently create barriers for citizens who desire to voice their anger or outrage regarding these occurrences.

In recent years, it has become a common practice for those in power to mobilise their supporters at every such opportunity, to defend murderers and other criminals, and often even to glorify them. 

The rule of mob

It is important to note that such a situation did not emerge even in 1975 in this country's democratic history when a frightened government imposed a state of emergency on the country, stripping citizens of all their fundamental rights, an act for which the current powers that be spare no effort in denouncing it.

But as the poet Nagarjun said: “Even then, suppressing the cries of skeletons, people were spitting on the Hitler-like arrogance of the regime’s gun, which stood tall and imposing in the sky, and which had become blind in its pride. That gun couldn't even harm a single hair of the fearless cuckoo that sang perched on a burnt stump.”

“Even though deafness had increased tenfold, Vinoba had fallen silent, truth itself was wounded, and non-violence felt defeated, the ruling power at the time failed to create any such 'group' among the citizens that would shamelessly glorify its violent aggression at every opportunity, brazenly assault the proponents of truth and non-violence, obstruct all their paths to reaching the God of Truth, and even portray God as the root cause of conflict by exploiting differences in religious practices.” 

If someone dares to question the discriminatory and violent regime about why it has strayed from the path of non-violence, which Mahatma Gandhi identified as the essential route to truth (or god), while also pretending to embrace Gandhi's principles, then those who act as the regime’s protectors would stand in the guise of a shield, confronting the questioner and resorting to violence, threatening them with intimidation. Furthermore, it would begin to proclaim only those truths and half-truths that align with its interests.

However, the regimes of today have managed to nurture a multitude of such crowds that are solely their well-wishers, or rather, blind supporters – to the extent that they do not hesitate to trample any noble, humane, or democratic values.

When powers embark on the path of bulldozing all such values and become engrossed day and night in perpetuating their own egos and falsehoods, these crowds find nothing wrong or objectionable in it. They perceive only their own self-interests as eternal and do not shy away from violating any truth to safeguard them.

Is it any wonder then that the principles of truth and non-violence, which Mahatma Gandhi resorted to in order to lead, fight, and win our freedom struggle, and which formed the basis of the country's constitution and the establishment of a democratic republic, are now being twisted by those in power in a completely opposite direction, thereby creating hostility towards democracy and the constitution?

Meanwhile, democratic values are being pushed to the brink of fragmentation, undermining the trust that this decline is merely temporary or a passing phase, and that one day things will eventually return to normal.

On the other hand, amidst the flood of hatred and fanaticism, there is no space left, even in the corners, for a particular virtue of the Mahatma – that he would immediately embrace and incorporate any form of truth he encountered into his conduct and behaviour.

Moreover, those in power, who consider themselves superior, are also reluctant to understand that the Mahatma believed there was nothing particularly special about him, and that anyone could do what he was doing. By expressing this belief, he ignited the hidden potential within every individual and enlightened those caught in the delusion of false prestige of their genuine worth. In stark contrast, leaders of today not only are completely bereft of morality but even endeavour to corrupt others, rendering them equally immoral.

In such a situation, it is futile to expect that they would even consider putting into practice this principle of Mahatma Gandhi regarding the Hinduism they cashed in on to ascend the hierarchy of power:

I have no desire whatsoever to secretly make any reforms or alterations under the guise of a great religious doctrine. Although I have referred to myself as a Sanatani Hindu on several occasions... especially with greater emphasis and assertion when discussing the issue of untouchability... if untouchability is indeed a part of Hinduism, then I cannot remain within the Hindu faith. I observe that people often make numerous statements in the name of Hinduism that I do not approve of... I firmly believe in this tenet of Hindu scriptures that one who has not fully adhered to non-violence, truth, and celibacy cannot truly comprehend the essence of the scriptures.

This anniversary of the Mahatma's martyrdom naturally serves as an occasion to be even more concerned about truth and non-violence. This is a moment for renewed contemplation.

In the words of Ramdhari Singh Dinkar, “To understand that from anxieties of every single moment is born the human being of the distant future!” 

Krishn Pratap Singh is a senior journalist.

The quotes from Mahatma Gandhi presented in this article are sourced from the work 'Bapukatha (Uttarardh)', published by the Gandhian thinker Smritishesh Haribhau Upadhyay in 1969, on the occasion of the centenary of Gandhi's birth.

This article was translated from the Hindi original – which first appeared on The Wire Hindi – by Naushin Rehman.

The Wire is now on WhatsApp. Follow our channel for sharp analysis and opinions on the latest developments.