E-Book - Mahatma Gandhi

62 Contextualising Gandhian Thoughtconstructive work. And that is why he always found a directcorrelation between the quantum of constructive work in aparticular area and the response of those people in non-violentstruggle. For Satyagrahis, constructive work not only providedan opportunity for smooth entry into the larger society but alsocreated for them a congenial atmosphere for work and rest,when the struggle was off. However, in the midst of thecommunal frenzy during 1946-47, he came to realise that the‘technique of unconquerable non-violence of the strong has notbeen at all fully discovered and practiced as yet’. He observedthat what the Indian people had practiced was the ‘passiveresistance of the weak’. But even in those dark days he assertedthat it was not ahimsa that has failed rather its practice hasremained incomplete.From the above discussion it is clear that there are tworequisites for the ahimsa of the brave. One, that there should beno ill will towards the adversary, two, refusal to retaliate notout of fear or incapacity but with a willful decision neither toharbour ill will not to submit to any act of injustice. This iswhat he practiced and preached all through his life and tried toinculcate the same feeling among the people.Any study of Gandhi’s non-violence would remainincomplete unless one examines the history of its applicationby him. As we have seen in the earlier part of the paper that itwas under exigencies of the South African situation thatprompted him to forge the weapon of Satyagraha – a majorinstrument for resisting all acts of injustices and racialdiscrimination.In the Hind Swaraj his rejection of the violent methodas the main instrument of Indian liberation became morepronounced. In fact, as we know that the writing of HindSwaraj was inspired by his dialogue with Indian revolutionaries