विक्षिप्त समाज का उपचार है हिंदस्वराज
By राजीव वोरा
Summary
The text argues that nonviolence (ahinsa) is a life-principle for determining and controlling behavior, not merely a topic for philosophical discussion. It identifies two major causes for concern: a declining ability to recognize various forms of injustice, discrimination, and violence within social, economic, educational, and political systems, leading to increased reliance on violent remedies; and a growing loss of faith in nonviolence among those who must resist oppression, coupled with a decrease in successful nonviolent experiments. The text contrasts the era of Gandhi, Vinoba, and Jayaprakash, when oppressed communities adopted nonviolence through movements like Bhoodan and Gramdan, with the present, where the failure of society and the state to deliver justice has driven groups like landless farmers and Adivasis to take up arms, as seen in the expansion of Maoist influence from one district in Bengal in 1959 to 230 districts today. It criticizes the societal reaction to Maoism for focusing on its anti-state nature rather than the underlying injustice and exploitation. The text asserts that a person will accept nonviolence only when it can protect them and explain the causes of their oppression. It emphasizes the need for a powerful philosophy of nonviolence that can address the human quest for identity and connection, as exemplified by Gandhi's satyagraha, which is rooted in belief in the fundamental goodness of the opponent. The text credits Gandhi with reviving nonviolence as an active force in social life, moving it from ascetic practice to a tool for worldly and spiritual progress. It highlights Gandhi's critique of modern civilization in 'Hind Swaraj', which exposes how contemporary systems of economics, politics, and education promote immorality and violence. The text concludes that while Indian society, particularly the middle class, is in a state of mental distress, the nation's deeper life and its inherent quest for a moral and just existence remain strong.
Conclusion
The document underscores that nonviolence (अहिंसा) must be a lived principle for social transformation, not mere theory. It warns that rising injustice and the failure of peaceful methods have driven marginalized communities toward violent resistance, as seen in the expansion of Maoist influence. The text argues that nonviolence can only reclaim its relevance by addressing root causes of oppression and offering a compelling alternative to violent ideologies. It emphasizes that true change requires restoring faith in nonviolent struggle through concrete action, not just condemnation of violence. Ultimately, the document calls for a revival of Gandhian satyagraha—grounded in empathy, self-restraint, and a holistic critique of modern systems—to heal a fractured society and build a just, fear-free order.