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Foundational Principles of Gandhian Ethics
2.1 Satya (Truth)
For Gandhi, Satya (truth) is not merely not-lying — it is the pursuit of truth as divine absolute. His philosophical journey shifted from "God is Truth" (early position) to "Truth is God" (mature position) — suggesting that even the concept of God is subordinate to the more fundamental concept of truth.
Implications of Satya as an ethical principle:
Epistemic humility: Because each person can only partially perceive truth, no individual or group can claim absolute authority over truth. This leads Gandhi to democratic pluralism — all voices deserve hearing.
Ahimsa as corollary: If you only partially know truth, you cannot justify violence to enforce your incomplete truth on another who perceives truth differently. This is Gandhi's philosophical derivation of non-violence from truth.
Public accountability: Public persons — including administrators — must be truthful with citizens even when truth is uncomfortable. False reporting, fudged data, propaganda in governance are violations of Satya.
Gandhian concept of Satya vs Western concepts:
| Western Concept | Gandhian Satya |
|---|---|
| Factual accuracy (correspondence theory) | Truth as divine; process of sincere seeking |
| Objective truth accessible to all | Truth is partial; humility essential |
| Truth as instrument (pragmatism) | Truth as intrinsic value; cannot be subordinated to utility |
| State monopoly on truth (Hobbesian) | No institution can monopolise truth; civil society essential |
2.2 Ahimsa (Non-Violence)
Ahimsa (literally "non-harm") was adopted by Gandhi from the Jain tradition (where it is the supreme principle — ahimsa paramo dharma) and the Gita, but he radically expanded its meaning.
Gandhi's expanded definition:
- Not merely physical non-harm but also abstaining from thought-violence (hatred, contempt) and word-violence (insults, humiliation)
- Positive ahimsa: Active love, goodwill, compassion for all beings — including opponents
- Courage over passivity: "My ahimsa is not the ahimsa of the weak. The ahimsa of the coward or the weak is not ahimsa at all." — Gandhi required that the practitioner be capable of violence but choose non-violence from principle, not from fear.
Ahimsa Paramo Dharma — 2023 PYQ:
The full Sanskrit formula: "Ahimsa paramo dharma; dharma himsa tathaiva cha" (Non-violence is the supreme dharma; violence in service of dharma is equally so) — Gandhi emphasised the first half while acknowledging the tension. He applied it to political struggle, insisting that the means of achieving independence must be non-violent.
2.3 Satyagraha: Truth-Force
Gandhi coined the term Satyagraha (satya = truth + agraha = firm holding) in 1906 in South Africa as a name for the non-violent resistance campaign against discriminatory laws. It was earlier called "passive resistance" by European observers, but Gandhi rejected this term as inadequate.
Satyagraha vs Passive Resistance:
| Feature | Passive Resistance | Satyagraha |
|---|---|---|
| Motive | Inconvenience the opponent | Convert the opponent's heart |
| Attitude toward opponent | Often antagonistic | Love/compassion despite opposition |
| Suffering | Accepted reluctantly | Accepted voluntarily as testimony |
| Means | May use violence if passive means fail | Strictly non-violent |
| Goal | Political victory | Truth-realisation and justice |
Forms of Satyagraha:
- Civil disobedience — refusal to obey unjust laws (Salt March 1930)
- Non-cooperation — withdrawal of cooperation from unjust authority (Non-Cooperation Movement 1920–22)
- Fasting — as moral pressure on oneself and society (not coercion — Gandhi insisted)
- Hartal — general strike/shutdown
- Picketing — peaceful protest at specific sites
Requirements for a satyagrahi:
- Must believe in God (Truth)
- Must be chaste, non-possessive, fearless
- Must have equal respect for all religions
- Must be willing to accept suffering without retaliating