THE FOLLY OF AHIMSHA

LALA LAJPAT RAI'S COMMENT ON THE FOLLY OF AHIMSHA

 http://indiafacts.org/cow-protection-mahatma-gandhi-appeasing-muslims-bullying-dalits/

            Gandhi proclaims the cow to be more of a mother to a Hindu than his biological mother, that cow-slaughter is equivalent to man-slaughter, yet he wants the Hindu to merely supplicate to save the mother-cow from slaughter. This, then, was the essence of his Ahimsa – enervating of the Hindus. The absurdity of the Gandhian Ahimsa, or any other form of ahimsa taken to an extreme, has been best articulated by Lala Lajpat Rai, who had himself hailed from a Jain family (Jainism upheld Ahimsa as its very essence):

"There is no religion higher than truth, nor a course of conduct nobler than Ahimsa Paramo Dharmah. Rightly understood and rightly applied to life, the latter makes a man a saint and a hero. Misunderstood and misapplied, it makes a man cowardly and craven, base and stupid. There was a time when the Indians understood it rightly and made only the proper use of it and they were a race of truthful, noble and brave people. Then came a time when some good people, thoroughly well-intentioned and otherwise saintly, made a fad of it, placed it not only at the top of all other virtues, but made it the sole test of a good life. They overdid it not only in their own lives but converted it into a supreme national virtue at the cost of everything else.

All other virtues which ennoble men and nations were thrown into the background and subordinated to this, according to them, the supreme test of goodness, courage, bravery, heroism, all lapsed. Honour and self-respect were thrown into the shade. Patriotism, love of country, love of family, honour of the race were all extinguished. It was this perverted use or misuse of ahimsa (non-killing), or its exaggerated importance at the cost of everything else, that brought about the social, political and moral downfall of the Hindus. They forgot that manliness was as good a virtue as ahimsa. In fact the former was in no way inconsistent with the latter, if rightly applied. They overlooked the fact that individual as well as national interests made it incumbent that the weak should be protected against the strong, and that the aggressor and the usurper, the thief and the scoundrel, the lustful villain and the infamous violator of women's chastity, the ruffian and the cheat, should be prevented from inflicting injustice and doing harm. They ignored the fact that humanity required that the fear of righteous indignation and of the consequences that flow therefrom, should deter the soul of the evilly disposed people from harming innocence, violating purity and depriving others of their just rights. They failed to realize the importance and the sublimity of the truth that whosoever allows or tolerates forceful dominance of evil or tyranny and oppression, in a way abets and encourages it and is partly responsible for the prosperity and strength of the evil-doer. Ahimsa overdone and misapplied is a gangrene that poisons the system, enervates the faculties and converts men and women into half-lunatic, hysterical, unnerved creatures, good for nothing that requires the energetic pursuits of noble ends and noble virtues. It converts men into monomaniacs and cowards. …

There is no country on the face of the globe which contains so many and such profound ahimsa-ists as India does and which she has been having for centuries. Yet there is no country on the face of the globe which is so downtrodden, so bereft of manly virtues, as India of today is or as India of the last fifteen hundred years has been. Some people may say that it was not the practice of ahimsa that brought about this fall but the desertion of other virtues. I am, however, inclined to insist that the perversion of this truth was at least one of those causes that resulted in India's forsaking the path of honour, manliness and virtue. The worst is that people who profess an absolute faith in the doctrine, prove by their own practice that a perverted use of such a truth necessarily leads to a life of hypocrisy, unmanliness and cruelty.

I was born in a Jain family. My grandfather had an all-covering faith in ahimsa. He would rather be bitten by a snake than kill it. He would not harm even a vermin. He spent hours in religious exercise. To all appearances, he was a very virtuous person, who held a high position in his fraternity and commanded great respect. ……He believed in ahimsa, that perverted ahimsa which forbids the taking of any life under any circumstances whatsoever, but he considered all kinds of trickeries in his trade and profession as not only valid but good. They were permissible according to the ethics of his business. I have known many persons of that faith who would deprive the minor and the widow of their last morsel of food in dealings with them but who would spend thousands in saving lice or birds or other animals standing in danger of being killed. I do not mean to say that the Jains of India are in any way more immoral than the rest of the Hindus or that ahimsa leads to immorality of that kind. ……….What I mean is that the practice of ahimsa in its extreme form has in no way made them better than or morally superior to the other communities. In fact, they are the people who pre-eminently suffer from hooliganism and other manifestations of force, because they are more helpless than others, on account of their inherited fear and dislike of force. They cannot defend themselves, nor the honour of those dear and near to them. But we cannot afford to be taught that it is sinful to use legitimate force for purposes of self-defence or for the protection of our honour and the honour of our wives, sisters, daughters and mothers. Such a teaching is unnatural and pernicious. We condemn illegal or unlawful force in the attainment of a lawful object, but we cannot afford to sit silent when a great and a respected man tells our young men that we can only "guard the honour of those who are under our charge by delivering ourselves into the hands of the men who would commit the sacrilege" and that this requires "far great physical and mental courage than delivering blows."

Suppose a ruffian assaults our daughter. Mr. Gandhi says that according to his conception of ahimsa, the only way to protect the honour of our daughter is to stand between her and her assailant. But what becomes of the daughter if her assailant fells us and then completes his diabolical intention? According to Mr. Gandhi, it requires greater mental and physical courage to stand still and let him do his worst than to try to stop him by matching our force against his. With great respect for Mr. Gandhi, this has no meaning.'' [28]