E-Book - Mahatma Gandhi

Five Fallacies … 123soul-force does not discriminate between a foreigner and afellow-citizen. (One has not heard of foreign souls andindigenous souls!) Gandhi, therefore, saw Satyagraha as aforce or weapon that could be used to correct any individual,group or nation; used by any individual - child or adult. Whilein South Africa he, therefore, described Satyagraha thus: “Itsequivalent… rendered into English means Truth-Force…. It isa force that may be used by individuals as well as bycommunities. It may be used as well in political as in domesticaffairs. Its universal applicability is a demonstration of itspermanence and invincibility. It can be used alike by men,women and children." 7Thus, Gandhi believed in the universality of therelevance and effectiveness of Satyagraha in all situations ofinjustice. Satyagraha is a Law of Universal application.Beginning with the family, its use can be extended to everyother circle. It could be used not merely by an individualagainst another, a group against another, a group or individualagainst a Government, a nation against another, and anindividual against a Government, but by an individual againstsociety itself. "Such Satyagraha can be, ought to be practicednot only against a Government, (note - there is no adjectivelimiting the nature of the Government) but against society itself(if need be). It can often happen that a society is as wrong as aGovernment. It becomes one's duty then to use Satyagrahaagainst society." 8 Describing Socrates as such a Satayagrahiagainst society, Gandhi says "we must learn to live and die likeSocrates. He was, moreover a great Satyagrahi. He adoptedSatyagraha against his own people. As a result the Greeksbecame a great people." 9 Mark the words - 'against hisownpeople'.It may then be conceded that Satyagraha was conceivedas a universal weapon, not merely for the 'foreign government'.But it may still be urged that the methods or forms of