(GIST OF YOJANA) Overflowing love melts in other woes [OCTOBER-2019]

(GIST OF YOJANA) Overflowing love melts in other woes

Overflowing love melts in other woes

Gandhi’s notion of peace can be understood from his concept of life based on the fundamental principle of Truth. His peace is life centric in a concrete sense and he pursued it through the means of non-violence, which according to him, is competent to guide oneself and the rest into sustainable life experiences.

Truth

Truth, for Gandhi, is the basis of life, and it is in the practice of Truth, as he did that one unravels the peace he expounded. While elucidating Truth as (God (Gandhi explained that there is an “unalterable Law Mint governs everything and every being that exists or lives It is not a blind law; for no blind law can govern the conduct of living beings (Quoting the great scientist Sir J C Bose who showed the world that even mailer has life, (Gandhi stated, “that Law which governs all life is God." And he called that Law as Truth, the sovereign and eternal principle.’ For him, Truth is God, the End and 1he very purpose of life lie understood Truth as the Sanskrit term satya connoted. It stems from the word '.sat', which means that which exists'.' All that exists is real or true, hence part of Satya.

Life

As a pragmatic idealist, (Gandhi explained life as the closest manifestation of Truth or God. Hence, the only way to find the all encompassing Truth or God is to see Him in his creation and be one with it. This can be done by service to all.

Non violence

While Truth for him was the end. (Gandhi held non violence as die undisputed means “Nonviolence is the law of our species as violence is The law of the brute. The dignity of man requires obedience to a higher law. As life is real or true (truth), (Gandhi proposed, anything that protects, promotes and preserves life are also attributes of Truth. He called such acts non-violence. On the contrary, anything that hampers life is considered to be anathema to Truth, and he called such act as violence.

This non-violence is not a mere individual virtue, but a method of collective living. It is an attitude of “overflowing love, and melts at another’s woes"." It means selfless devotion to a righteous cause, self- suffering and love, as Gene Sharp puts it. Sharp elaborates Gandhi’s non-violence as a socio-economic and political arrangement that ensures everyone a fair chance of living, using appropriate tools, structures, systems and orientation.

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Peace :

An Experience of Life In this sense, for Gandhi, peace is an experience of life. In our day-to-day life, it is recognised through attributes such as satisfaction, joy, happiness, comfort, relief (attributes of impact of human action); sharing, cooperation, mutual aid (attributes of human action), love, compassion, forgiveness, tolerance (attitudinal attributes), understanding, realization and consciousness (cognitive attributes); All these, together as well as independently, refer to the experience of peace.

Joy and happiness are termed as close attributes of peace. While they are true, it is also established that an asocial person too can experience a sense of joy and happiness by pursuing his life at the expense of others. It is therefore essential to have a basic, foundational reference for peace. From Gandhi’s exposition of Truth, we understand that the all-encompassing Truth or its manifest forms-'Life’ in particular, is an unqualified and comprehensive reference for peace.

Peace: A Pursuit of Life As life is the reference to peace, peace is subject to (a subjective experience of) life. There is no peace where there is no life. Peace independent of life is called ‘peace of graveyard’. When life is all good, the experience of it is termed as peaceful and when life is in trouble, the experience of it is termed as peaceless.

Crisis Management Technique

Life is realised by individual through society. Society is all about relationship. And the relationship is bound to get strained, for individuals are essentially different from one another. On such occasions, it is important that we resist the wrong and not the wrong doer.-’ The wrong impedes life (the Truth), hence it has to be resisted; while the wrongdoer is a reality (part of the Truth) hence to be endeared. This scientifically tempered surgical analysis (doctor fights against the disease to save the patient, even when both the disease and the patient have come as one package), is attuned to the larger reality of Truth. In this sense Gandhi often reiterated, “hate the sin and not the sinner."’ And he called that methodology, 'Sanagniha.'

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