![]() ![]() Bose says that nonviolence requires courage whereas acts of violence are simply loud (Bose 161). In other words, violence is the wrong way to enact change because an infliction of violence on a person will cause a seed to hatred to be planted and an on-going chain of violence, stemming from vengeance, will ensue. Gandhi outlines the repercussions of violent acts and how they plant seeds of hatred in future generations when he says, “I object to violence because when it appears to do good, the good is only temporary the evil it does is permanent” (Gandhi). Man must want something so much that he is willing to get hurt, go to prison, or to even die at the cost of his goals. This quote in the Harijan is especially important because it displays the type of mentality that a society must have in order for change to be enacted. In addition, man is defined as, “living freely by his willingness to die” (Harijan 2). Gandhi added that it is the strongest weapon to utilize when change is desired it is stronger than actual destruction of property or violent acts toward others (Harijan 1). In Gandhi’s weekly journal, the Harijan, he described non-violence as being, “the greatest force at the disposal of mankind” (Harijan 2). Although man cannot practice ahisma fully, there are those who act in accordance with the principle more than others. Walker makes an interesting point when she claims that gunpowder, in its mere existence, totally defies everything that ahisma stands for because the primary utility of gunpowder is to engage in violence (150). Unintentional or not, because all men engage in acts of violence, man can only agree with it in principle while striving to achieve it in practice. Walker claims that it is impossible for men to completely act in accordance with ahisma because men constantly engage in acts of violence with other men, animals, or even plants (Bajpai 148). ![]() Molloy defines ahisma as, “nonharm” or “nonviolence” (Molloy). ![]() Although the existence of ahisma dates long before the time of Gandhi, he was the first to apply it on such a large scale during times of political upheaval in 20 th Century India (Asirvatham). This word dates back to ancient Indian and Asian religious traditions that deem it as a way of life that one should uphold (Arapura 392). The concept of nonviolence can be captured in the meaning of ahisma, which is a philosophy of causing no injury or harm through means of words, thoughts, or deeds (Mayton 713). Prior to discussing the effects of his teachings, nonviolence in its true essence, must be discussed. The effects of what he has taught has sprouted many more movements and ideologies that have transgressed past his lifetime and into the lives of future generations. Out of all his teachings and legacies that are remembered, there is no doubt that his mentality towards civil disobedience through nonviolence means is the most prominent. to educational curriculums in higher institutions, elements from the teachings of Gandhi have integrated into almost every realm of society today. The life of Mohandas Gandhi, his original name, spans from 1869 to 1948 to which he was a very prominent political activist in the Eastern Hemisphere (Molloy). To this day, his legacy and what he has contributed can be found in all walks of life. Mahatma Gandhi, a world-renowned peace activist, has affected the modern world through his teachings of non-violence and social equality. ![]()
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