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Satyāgraha (Sanskrit: सत्यग्रह; satya: "truth", āgraha: "insistence" or "holding firmly to"), or "holding firmly to truth",[1] or "truth force", is a particular form of nonviolent resistance or civil resistance. Someone who practises satyagraha is a satyagrahi.
The terms originated in a competition in the news-sheet Indian Opinion in South Africa in 1906.[2] Mr. Maganlal Gandhi, grandson of an uncle of Mahatma Gandhi, came up with the word "Sadagraha" and won the prize. Subsequently, to make it clearer, Gandhi changed it to Satyagraha. "Satyagraha" is a tatpuruṣa compound of the Sanskrit words satya (meaning "truth") and āgraha ("polite insistence", or "holding firmly to"). Satya is derived from the word "sat", which means "being". Nothing is or exists in reality except Truth. In the context of satyagraha, Truth, therefore, includes a) Truth in speech, as opposed to falsehood, b) knowledge of what is real, as opposed to nonexistent (asat), and c) good as opposed to evil or bad. This was critical to Gandhi's understanding of and faith in nonviolence: "The world rests upon the bedrock of satya or truth. Asatya, meaning untruth, also means nonexistent, and satya or truth, also means that which is. If untruth does not so much as exist, its victory is out of the question. And truth being that which is, can never be destroyed. This is the doctrine of satyagraha in a nutshell."[7]For Gandhi, satyagraha went far beyond mere "passive resistance" and became strength in practising non-violent methods.[8] In his words:
Truth (satya) implies love, and firmness (agraha) engenders and therefore serves as a synonym for force. I thus began to call the Indian movement Satyagraha, that is to say, the Force which is born of Truth and Love or non-violence, and gave up the use of the phrase "passive resistance", in connection with it, so much so that even in English writing we often avoided it and used instead the word "satyagraha" itself or some other equivalent English phrase.[9]
There is a connection between ahimsa and satyagraha. Satyagraha is sometimes used to refer to the whole principle of nonviolence, where it is essentially the same as ahimsa, and sometimes used in a "marked" meaning to refer specifically to direct action that is largely obstructive, for example in the form of civil disobedience.
Assessing the extent to which Gandhi's ideas of satyagraha were or were not successful in the Indian independence struggle is a complex task. Judith Brown has suggested that "this is a political strategy and technique which, for its outcomes, depends greatly on historical specificities."[14] The view taken by Gandhi differs from the idea that the goal in any conflict is necessarily to defeat the opponent or frustrate the opponent's objectives, or to meet one's own objectives despite the efforts of the opponent to obstruct these. In satyagraha, by contrast, "The Satyagrahi's object is to convert, not to coerce, the wrong-doer."[15] The opponent must be converted, at least as far as to stop obstructing the just end, for this cooperation to take place. There are cases, to be sure, when an opponent, e.g. a dictator, has to be unseated and one cannot wait to convert him. The satyagrahi would count this a partial success.
The theory of satyagraha sees means and ends as inseparable obtain an end are wrapped up in and attached to that end. Therefore, it is contradictory to try to use unjust means to obtain justice or to try to use violence to obtain peace. As Gandhi wrote: "They say, 'means are, after all, means'. I would say, 'means are, after all, everything'. As the means so the end.[16] Separating means and ends would ultimately amount to introducing a form of duality and inconsistency at the core of Gandhi's non-dual (Advaitic) conception.[17]
The essence of satyagraha is that it seeks to eliminate antagonisms without harming the antagonists themselves, as opposed to violent resistance, which is meant to cause harm to the antagonist. A satyagrahi therefore does not seek to end or destroy the relationship with the antagonist, but instead seeks to transform or "purify" it to a higher level. A euphemism sometimes used for satyagraha is that it is a "silent force" or a "soul force" (a term also used by Martin Luther King Jr. during his famous "I Have a Dream" speech). It arms the individual with moral power rather than physical power. Satyagraha is also termed a "universal force," as it essentially "makes no distinction between kinsmen and strangers, young and old, man and woman, friend and foe."[6]
Gandhi contrasted satyagraha (holding on to truth) with "duragraha" (holding on by force), as in protest meant more to harass than enlighten opponents. He wrote: "There must be no impatience, no barbarity, no insolence, no undue pressure. If we want to cultivate a true spirit of democracy, we cannot afford to be intolerant. Intolerance betrays want of faith in one's cause."[20]
Civil disobedience and non-cooperation as practised under satyagraha are based on the "law of suffering",[21] a doctrine that the endurance of suffering is a means to an end. This end usually implies a moral uplift or progress of an individual or society. Therefore, the non-cooperation of satyagraha is in fact a means to secure the cooperation of the opponent that is consistent with truth and justice.
When using satyagraha in a large-scale political conflict involving civil disobedience, Gandhi believed that the satyagrahis must undergo training to ensure discipline. He wrote that it is "only when people have proved their active loyalty by obeying the many laws of the State that they acquire the right of Civil Disobedience."[22]
In a similar vein, anticipating a possible attack on India by Japan during World War II, Gandhi recommended satyagraha as a means of national defense (what is now sometimes called "Civilian Based Defense" (CBD) or "social defence"):
In fact, Satyagraha is the most powerful and permanent weapon to solve political, social and economic as well as religious problems. It holds good even today in our democratic setup against any perpetrated evil. Gandhi intregated the concept with his overall commitment to nonviolence, satyagraha and dignity of labour. Gandhi claimed that the Sarvodaya social order would be free from moral degradation, economic exploitation, and political subjugation. Recently, people have used satyahraha to fight against various governments across the world and successfully mobilised the masses and forced the Government to accept their just and humane demands.
Gandhi first conceived satyagraha in 1906. He developed the concept in response to a law discriminating against Asians that was passed by the British colonial government of the Transvaal in South Africa. In 1917 Gandhi launched the first satyagraha campaign in India in the indigo-growing district of Champaran (now in Bihar state). (See Indigo Revolt.) During the following years, fasting and economic boycotts were employed as methods of satyagraha in India, until the British left the country in 1947.
The concept of satyagraha was in turn drawn from his extensive reading of the works of the British poet and social critic John Ruskin, the Russian novelist Leo Tolstoy and the American philosopher Henry David Thoreau.
The memories of this episode have become part and parcel of the history and folklore of the Indian nationalist movement. Accordingly, it is hardly surprising that the protesting farmers embraced the concept of satyagraha as part of their protests.
Satyagraha (Sanskrit, meaning "Truth-force") was a term coined by Mahatma Gandhi to express his philosophy that non-violence is a power that can transform adversaries into friends and resolve issues of injustice and oppression. Gandhi developed this philosophy in his struggles against racial discrimination in South Africa and eventually employed satyagraha tactics against British rule in India during his campaign for Indian independence. His insistence on absolute non-violence as the power of truth won him international recognition for his peaceful way of dealing with conflicts.
Gandhi first used the term "Satyagraha" in South Africa to describe his philosophy of active non-violent resistance as opposed to "passive resistance." In developing his practical method of satyagraha, Gandhi was influenced by the concept of ahimsa found in the tenets of Jainism, as well as Jesus' Sermon on the Mount, Leo Tolstoy's The Kingdom of God is Within You, John Ruskin's book, Unto This Last, and Henry David Thoreau's Civil Disobedience.[2]
Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle, but as a universal solvent for injustice and harm. He felt that it was equally applicable to large-scale political struggle and to one-on-one interpersonal conflicts and that it should be taught to everyone.[13]
Mohandas Gandhi developed an assertive, nonviolent way of resisting evil and violence, called "satyagraha," or "firmly holding to the truth." Gandhi believed that Jesus' life, his teachings of "love your enemies" and the Sermon on the Mount, and his death on the cross, clearly exemplified this method of nonviolently resisting and overcoming evil and violence.
In 1923, the Indian National Congress invited a leading Ezhava campaigner, T.K. Madavan, to address its annual meeting and, following his address, set up the Anti-Untouchability Committee. In February of the following year this committee decided to launch a campaign of intensive propaganda to eradicate untouchability, including a petition addressed to the Maharajas of Travancore and the neighboring princely state of Cochin, and processions by volunteers of mixed-caste composition along prohibited roads, starting with the temple roads at Vykom. Gandhi did not himself take part in the Vykom satyagraha, but the organizers looked to his example in the national noncooperation campaign of 1920-21, and actively sought his advice. He cautioned against mass civil disobedience as being too confrontational in the context of a princely state, enjoined a policy of strict nonviolence, and advised the satyagrahis to seek to bring about the desired change not by any kind of compulsion, but by melting the hearts of the Brahmin guardians of the temple through voluntary self-suffering.
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