Vol-5 : Voice of Truth

Voice of Truth

Selected Works of Mahatma Gandhi
Volume V

Written by : M. K. Gandhi

Table of Contents


  1. Benaras Hindu University Speech
  2. Statement in the The Great Trial of 1922
  3. On the Eve of Historic Dandi March
  4. Speech At The Round Table Conference
  5. The ‘Quit India’ Speeches
  6. Speech Before Inter-Asian Relations Conference
  7. Speech On The Eve Of The Last Fast


About This Book

Written by : M. K. Gandhi
General Editor : Shriman Narayan
First Edition :10,000 copies, February 1959
I.S.B.N :81-7229-008-X Published by : Shantilal H. Shah
Navajivan Trust,
Printed by : N. M. Kothari at Rang Bharati,
Todi Estate,
Sun Mill Compound,
Lower Parel,
© Navajivan Trust, 1969



Chapter-14: Qualifications and Training of a Satyagrahi

Satyagraha literally means insistence on truth. This insistence arms the votary with matchless power. This power or force is connoted by the word Satyagraha.
Satyagraha, to be genuine, may be offered against parents, one’s wife or one’s children, against rulers, against fellow citizens, even against the whole world.
Such a universal force necessarily makes no distinction between kinsmen and strangers, young and old, man and woman, friend and foe. The force to be so applied can never by physical. There is in it no room for violence. The only force of universal application can, therefore, be that of Ahimsa or Love. In other words it is soul-force.
Love does not burn others, it burns itself. Therefore, a Satyagrahi, i.e., a civil resister will joyfully suffer even unto death.
It follows, therefore, that a civil resister, whilst he will strain every nerve to compass the end of the existing rule, will do no intentional injury in thought, word or deed to the person of a single Englishman. This necessarily brief explanation of Satyagraha will perhaps enable the reader t understand and appreciate the following rules:

  1. A Satyagrahi, i.e., a civil register will harbor no anger.
  2. He will suffer the anger of the opponent.
  3. In so doing he will put up with assaults from the opponent, never retaliate; but he will not submit, out of fear of punishment or the like, to any order given in anger.

  4. When any person in authority seeks to arrest a civil resister, he will voluntarily submit to the arrest, and he will not resist the attachment or removal of his own property, if any, when it is sought to be confiscated by the authorities.
  5. If a civil resister has any property in his possession as a trustee, he will refuse to surrender it, even thought in defending it he might lose his life. He will, however, never retaliate.
  6. Non-retaliation excludes swearing and cursing.
  7. Therefore a civil resister will never insult his opponent, and therefore also not take part in many of the newly coined cries which are contrary to the spirit of Ahimsa.
  8. A civil resister will not salute the Union Jack nor will he insult it or officials, English or Indians.
  9. In the course of the struggle if any one insults an official or commits an assault upon him, a civil resister will protect such official or officials from the insult or attack even at the risk of his life.

Young India, 27-2-‘30, p. 69

In Satyagraha, it is never the numbers that count; it is always the quality, more so when the forces of violence are uppermost.
Then it is often forgotten that it is never the intention of a Satyagrahi to embarrass the wrongdoer. The appeal is never to his fear; it is, must be, always to his heart. The Satyagrahi’s object is to convert, not to coerce, the wrong-doer. He should avoid artificiality in all his doings. He acts naturally and from inward conviction.
Keeping these observations before his mind’s eye, the reader will perhaps appreciate the following qualifications which, I hold, are essential for every Satyagrahi in India:

  1. He must have a living faith in God, for He is his only Rock.
  2. He must believe in truth and non-violence as his creed and therefore have a faith in the inherent goodness of human nature which he expects to evoke by his truth and love expressed though his suffering.
  3. He must be leading a chaste life and be ready and willing for the sake of his cause to give up his life and his possessions.
  4. He must be a habitual Khadi-wearer and spinner. This is essential for India.
  5. He must be a teetotaler and be free from the use of other intoxicants in order that his reason may be always unclouded and his mind constant.
  6. He must carry out with a willing heart all the rules of discipline as may be laid down from time to time.
  7. He should carry out the jail rules unless they are specially devised to hurt his self-respect.

Harijan, 25-3-‘39, p. 64

Some time ago I suggested the formation of a Peace Brigade whose members would risk their lives in dealing with riots, especially communal. The idea was that this Brigade should substitute the police and even the military. This reads ambitious. The achievement may prove impossible. Yet, if the Congress is to succeed in its non-violent struggle, it must develop the power to deal peacefully with such situations.
Let us therefore see what qualifications a member of the contemplated Peace Brigade should possess.

  1. He or she must have a living faith in non-violence. This is impossible without a living faith in God. A non-violent man can do nothing save by the power and grace of God. Without it he won’t have the courage to die without anger, without fear and without retaliation. Such courage comes from the belief that God sits in the hearts of all and that there should be no fear in the presence of God. The knowledge of the omnipresence of God also means respect for the lives of even those who may be called opponents or goondas. This contemplated intervention is a process of stilling the fury of man when the brute in him gets mastery over him.
  2. This messenger of peace must have equal regard for all the principle religions of the earth. Thus, if he is a Hindu, he will respect the other faiths current in India. He must therefore possess a knowledge of the general principles of the different faiths professed in the country.
  3. Generally speaking this work of peace can only be done by local men in their own localities.
  4. The work can be done singly or in groups. Therefore no one need wait for companions. Nevertheless one would naturally seek companions in one’s own locality and form a local brigade.
  5. This messenger of peace will cultivate through personal service contacts with the people in his locality or chosen circle, so that when he appears to deal with ugly situations, he does not descend upon the members of a riotous assembly as an utter stranger liable to be looked upon as a suspect or an unwelcome visitor.
  6. Needless to say, a peace-bringer must have a character beyond reproach and must be known for his strict impartiality.
  7. Generally, there are previous warnings of coming storms. If these are known, the Peace Brigade will not wait till the conflagration breaks out but will try to handle the situation in anticipation.
  8. Whilst, if the movement spreads, it might be well if there are some whole time workers, it is not absolutely necessary that there should be. The idea is to have as many good and true men and women as possible. These can be had only if volunteers are drawn from those who are engaged in various walks of life but have leisure enough to cultivate friendly relations with the people living in their circle and otherwise possess the qualifications required of a member of the Peace Brigade.
  9. There should be a distinctive dress worn by the members of the contemplated brigade so that in course of time they will be recognized without the slightest difficulty.

    These are but general suggestions. Each centre can work out its own constitution on the basis here suggested.

Harijan, 18-6-38, p. 152

Although Satyagraha can operate silently, it requires a certain amount of action on the part of a Satyagrahi: A Satyagrahi, for instance, must first mobilize public opinion against the evil which he is out to eradicate, by means of a wide and intensive agitation. When public opinion is sufficiently roused against a social abuse even the tallest will not dare to practice or openly to lend support to it. An awakened and intelligent public opinion is the most potent weapon of a Satyagrahi. When a person supports a social evil in total disregard of unanimous public opinion, it indicates a clear justification for his social ostracism. But the object of social ostracism should never be to do injury to the person against whom it is directed. Social ostracism means complete non-co-operation on the part of society with the offending individual; nothing more, nothing less, the idea being that a person who deliberately sets himself to flout society has no right to be served by society. For all practical purposes this should be enough. Of course, special action may be indicated in special cases and the practice may have to be varied to suit the peculiar features of each individual case.

Young India, 8-8-29, p. 263

Ahimsa requires certain duties which can be done only by those with a trained physique. It is, therefore, most necessary to consider what kind of physical training a non-violent person should receive.
Very few of the rules applying to a violent army will apply to a non-violent body. A violent army will not have its arms for show but for definitely destructive purposes. A non-violent body will have no use for such weapons and will, therefore, beat its swords into ploughshares and spears into pruning hooks, and will shrink from the thought of using them as lethal weapons. The violent soldier will be trained in the use of violence by being taught to shoot. The non-violent soldier will have no time for this pastime. He will get all his training though nursing the sick, saving those in danger at the risk of his own life, patrolling places which may be in fear of thieves and dacoits, and in laying down his life, if necessary, in dissuading them from their purpose. Even the uniforms of the two will differ. The violent men will wear a coat of mail for his protection, and his uniform will be such as can dazzle people. The uniform of the non-violent man will be simple, in conformity with the dress of the poor, and betokening humility. Its purpose will be just to keep him from heat and cold and rain. A violent soldier’s protection will be his arms, no matter how much he takes God’s name. He will not shrink from spending millions on armaments. The first and last shield and buckler of the non-violent person will be his unwavering faith in God. And the minds of the two will be as poles asunder. The violent man will always be casting about for plans to work the destruction of his enemy and will pray to God to fulfill his purpose. The national anthem of the British people is worth considering in this connection. It prays to God to save the king, to frustrate the enemy’s Knavish tricks, and to destroy him. Millions of Englishmen sing this anthem aloud with one voice standing respectfully. If God is the Incarnation of Mercy, He is not likely to listen to such prayer, but it cannot but affect the minds of those who sing it, and in times of war it simply kindles their hatred and anger to white heat. The one condition of winning a violent war is to keep the indignation against the enemy burning fiercely.
In the dictionary of the non-violent body there is no such word as an external enemy. But even for the supposed enemy he will have nothing but compassion in his heart. He will believe that no man is intentionally wicked, that there is no man but is gifted with the faculty to discriminate between right and wrong and that if that faculty were to be fully developed, it would surely mature into non-violence. He will therefore pray to God that He may give the supposed enemy a sense of right and bless him. His prayer for himself will always be that the spring of compassion in him may ever be flowing, and that he may ever grow in moral strength so that he may face death fearlessly.
Thus since the minds of both will differ as the poles, their physical training will also differ in the same degree.
We all know more or less what military training is like. But we have hardly ever thought that non-violent training must be of a different kind. Nor have we ever cared to discover whether in the past such training was given anywhere in the world. I am of opinion that it used to be given in the past and is even now being given in a haphazard way. The various exercises of Hatha Yoga1 are in this direction. The physical training given by means of these imparts among other things physical health, agility, and the capacity to bear heat and cold.... My reference to Hatha Yoga is meant only with a view to showing that this ancient type of non-violent training still exists, though I know that there is room in it for improvement. I do not know either that the author of this science had any idea of mass non-violence. The exercises had at their back the desire for individual salvation. The object of the various exercises was to strengthen and purify the body in order to secure control of the mind. The mass non-violence we are now thinking of applies to people of all religions and therefore the rules that may be framed must be such as can be accepted by all believers in Ahimsa. And then as we are thinking of a non-violent army, that is to say, of bringing into being a Satyagraha Sangha, we can but built a new accepting the old as our foundation. Let us then think of the physical training required by a Satyagrahi. If the Satyagrahi is not healthy in mind and body, he may have perhaps fail in mustering complete fearlessness. He should have the capacity to stand guard at a single spot day and night; he must not fall ill even if he has to bear cold and heat and rain; he must have the strength to go to places of peril, to rush to scenes of fire, and the courage to wander about alone in desolate jungles and haunts of death; he will bear, without a grumble, severe beating, starvation and worse, and will keep in his post of duty without flinching; he will have the resourcefulness and capacity to plunge into a seemingly impenetrable scene of rioting; he will have the longing and capacity to run with the name of God on his lips to the rescue of men living on the top storeys of building enveloped in flames; he will have the fearlessness to plunge into a flood in order to rescue people being carried off by it or to jump down a well to save a drowning person.
This list can be extended ad libitum. The substance of it all is that we should cultivate the capacity to run to the rescue of people in danger and distress and to suffer cheerfully any amount of hardship that may be inflicted upon us. He who accepts this fundamental principle will easily be able to frame rules of physical training for Satyagrahis. I have a firm conviction that the very foundation of this training is faith in God. If that is absent, all the training one may have received is likely to fail at the critical moment.
Let no one poohpooh my statement by saying that the Congress has many people who are ashamed to take the name of God. I am simply trying to state the view in terms of the science of Satyagraha as I have known and developed. The only weapon of the Satyagrahi is God, by whatsoever name one knows Him. Without Him the Satyagrahi is devoid of strength before an opponent armed with monstrous weapons. Most people lie prostrate before physical might. But he who accepts God as his only Protector will remain unbent before the mightiest earthy power.
 As faith in God is essential in a Satyagrahi, even so in Brahmacharya. Without Brahmacharya the Satyagrahi will have no luster, no inner strength to stand unarmed against the whole world. Brahmacharya may have here the restricted meaning of conservation of the vital energy brought about by sexual restraint, and not the comprehensive definition I have given of it. He who intends to live on spare diet and without any external remedies, and still wants to have physical strength, has need to conserve his vital energy. It is the richest capital man can ever possess. He who can preserve it ever gains renewed strength out of it. He who uses it up, consciously or unconsciously, will ultimately be impotent. His strength will fail him at the right moment. I have often written about the ways and means of conserving this energy. Let the reader turn to my writings and carry out the instructions. He who lusts with the eye or the touch can never conserve his vital energy, nor the man who lusts after flesh-pots. Those who hope to conserve this energy without strict observance of the rules will no more succeed than those who hope to swim against the current without being exhausted. He who restrains himself physically can sins with his thoughts will fare worse than he who, without professing to observe Brahmacharya, lives the life of a restrained householder. For he who lusts with the thought will ever remain unsated and will end his life a moral wreck and burden on the earth. Such a one can never be a full Satyagrahi. Nor can one who hankers after wealth and fame.
This is the foundation of the physical training for a Satyagrahi. The detailed structure of the course can easily be built in consonance with this foundation.
It should now be clear that in the physical training of a Satyagrahi there is no room for lethal weapons like the sword or the spear. For far more terrible weapons that we have seen are in existence today, and newer once are being invented every day. Of what fear will a sword rid him who has to cultivate the capacity to overcome all fear-real or imaginary? I have not yet heard of a man having shed all fear by learning sword-play. Mahavir and other s who imbibed Ahimsa did not do so because they knew the use of weapons, but because, in spite of the knowledge of their use, they shed all fear.
A slight introspection will show that he who has always depended on the sword will find it difficult to throw it away. But having deliberately discarded it he is likely to find his Ahimsa more lasting than that of him who, not knowing its use, fancies he will not fear it. But that does not mean that in order to be truly non-violent one must beforehand possess and know the use of arms. By parity of reasoning, one might say that only a thief can be honest, only a diseased person can be healthy, and only a dissolute person can be a Brahamachari. The fact is that we have formed the habit of thinking along traditional grooves and will not get out of them. And as we cannot take a detached view, we cannot draw the right conclusions and get caught in delusive snares.

Harijan, 13-10-40, pp. 318-19

Our motto must ever be conversion by gentle persuasion and constant appeal to the head and the heart. We must therefore be ever courteous and patient with those who do not see eye to eye with us.

Young India, 29-9-21, p. 306

A Satyagrahi bids goodbye to fear. He is therefore never afraid of trusting the opponent. Even if the opponent plays him false twenty times, the Satyagrahi ready to trust him the twenty-first times, for an implicit trust in human nature is the very essence of his creed.

The Mind of Mahatma Gandhi, (1957), p. 170

The Satyagrahi, whilst he is ever ready for fight, must be equally eager for peace. He must welcome any honourable opportunity for peace.

Young India, 19-3-31, p.40

The Satyagrahi never misses, can never miss, a chance of compromise on honourable terms, it being always assumed that , in the event of failure, he is ever ready to offer battle. He needs no previous preparation; his cards are always on the table.

Young India, 16-4-31, p. 77

Immediately we begin to think of things as our opponents think of them, we shall be able to do them full justice. I know that this requires a detached state of mind, and it is a state very difficult to reach. Nevertheless for a Satyagrahi it is absolutely essential. Three fourths of the miseries and misunderstandings in the world will disappear, if we step into the shoes of our adversaries and understand their standpoint. We will then agree with our adversaries quickly or think of them charitably.

Young India, 19-3-25, p. 95

I have always held that it is only when one sees one’s own mistakes with a convex lens, and does just the reverse in the case of others, that one is able to arrive at a just relative estimate of the two. I further believe that a scrupulous and conscientious observance of this rule is necessary for one who wants to be a Satyagrahi.

An Autobiography, (1966), p. 356

There is no time-limit for a Satyagrahi nor is there a limit to his capacity for suffering. Hence there is no such thing as defeat in Satyagraha.

Young India, 19-2-25, p. 61

But if you believe in the efficacy of Satyagraha, you will rejoice in this slow torture and suffering, and you will not feel the discomfort of your position as you go and sit in the boiling sun from day to day. If you have faith in the cause and the means and in God the hot sun will be cool for you. You must not be tried and say, ‘how long’ and never get irritated.
Not a single minute should be wasted in idle conversation, but we must be absorbed in the work before us, and if every one of us works in that spirit you will see that there is pleasure in the work itself.
You may not waste a grain of rice or a scrap of paper, and similarly a minute of your time. It is not ours. It belongs to the nation and we are trustees for the use of it.

Young India, 19-3-25, p. 95

My advice is Satyagraha first and Satyagraha last. There is no other or better road to freedom.

Harijan, 15-9-46, p. 312

The conviction has been growing upon me, that things of fundamental importance to the people are not secured by reason alone, but have to be purchased with their suffering. Suffering is the law of human beings; war is the law of the jungle. But suffering is infinitely more powerful than the law of the jungle for converting the opponent and opening his ears, which are otherwise shut, to the voice of reason.

Young India, 5-11-31, p. 341

True suffering does not know itself and never calculates. It brings its own joy which surpasses all other joys.

Young India, 19-3-31, p. 41

A Satyagrahi has nothing to do with victory. He is sure of it, but he has also to know that it comes from God. His is but to suffer.

Young India, 13-10-27, p. 345

Self-sacrifice of one innocent man is a million times more potent than the sacrifice of a million men who die in the act of killing others. The willing sacrifice of the innocent is the most powerful retort to insolent tyranny that has yet been conceived by God or man.

Young India, 12-2-25, p. 60

  1. A system of yoga in which he exercises of physical postures poses and breathing are chiefly treated to discipline body and mind towards self-realization.