Satyagraha and Passive Resistance

Satyagraha and Passive Resistance are two related yet distinct concepts associated with political struggle and social reform through non-violent means. Both advocate opposition to injustice without resorting to physical violence, but they differ in their underlying philosophy, purpose, and moral foundation. While passive resistance is primarily a political strategy, Satyagraha, developed by Mahatma Gandhi, is a comprehensive ethical and spiritual principle grounded in truth, love, and non-violence.

Concept and Meaning of Satyagraha

The term Satyagraha was coined by Mahatma Gandhi during his stay in South Africa around 1906. Derived from the Sanskrit words “Satya” (truth) and “Agraha” (firmness or insistence), it literally means “holding firmly to truth” or “truth-force.” Gandhi introduced Satyagraha as a method of non-violent resistance to oppose racial discrimination and unjust laws imposed by colonial authorities.
Satyagraha is not merely a political tool but a way of life and moral discipline. It seeks to transform the opponent through moral persuasion and appeal to conscience rather than coercion or fear. Gandhi described Satyagraha as “the force which is born of truth and love or non-violence.”
Key principles of Satyagraha include:

• Truth (Satya): The pursuit of truth is central; a Satyagrahi must adhere to truth in thought, word, and deed.
• Non-violence (Ahimsa): Violence, whether physical or mental, is strictly forbidden; love and compassion guide all actions.
• Self-suffering (Tapasya): The Satyagrahi willingly endures suffering to demonstrate sincerity and awaken the moral conscience of the oppressor.
• Fearlessness and Faith: The practitioner must remain steadfast, fearless, and guided by faith in justice and moral righteousness.

Thus, Satyagraha elevates resistance to a moral plane, turning political struggle into a spiritual exercise in pursuit of justice through love and truth.

Origin and Development

The philosophy of Satyagraha first took shape during Gandhi’s campaign against discriminatory laws affecting Indians in South Africa between 1906 and 1914. The success of these movements inspired Gandhi to apply the method in India’s freedom struggle.
Major examples of Satyagraha in India include:

• The Champaran Satyagraha (1917), against indigo planters’ exploitation in Bihar.
• The Kheda Satyagraha (1918), in support of farmers suffering from crop failure and oppressive taxes.
• The Non-Cooperation Movement (1920–22) and Civil Disobedience Movement (1930–34), which mobilised masses against British rule through non-violent protest.
• The Quit India Movement (1942), which combined Satyagraha with nationwide civil resistance for independence.

These movements demonstrated how moral strength, mass participation, and disciplined non-violence could challenge colonial power effectively.

Meaning and Nature of Passive Resistance

Passive Resistance refers to a method of non-violent opposition in which individuals refuse to cooperate with authorities or comply with laws they consider unjust. The term was used in Europe long before Gandhi’s time, particularly in Christian and Western liberal traditions. It is essentially a political technique that relies on non-compliance, boycott, or civil disobedience to bring about social or political change.
Passive resistance was employed in various historical contexts, such as:

• The Quakers and other religious groups in Europe who refused to bear arms or pay tithes to established churches.
• The Irish Home Rule movement and women’s suffrage campaigns in Britain, which used forms of non-violent protest.

While passive resistance involves refusing to submit to injustice, it does not necessarily reject violence as a moral principle. It is often used as a temporary political expedient, not as a universal ethical code.

Differences between Satyagraha and Passive Resistance

Though both methods appear similar in their non-violent character, they differ significantly in their philosophical foundations and objectives:

Gandhi himself emphasised that Satyagraha is not passive but active resistance, since it requires courage, discipline, and self-control. He considered passive resistance as a weaker version of Satyagraha, lacking its moral and spiritual strength.

Application and Impact in India

In India, Satyagraha became the cornerstone of the freedom movement, uniting people across regions, religions, and classes under a common ethical ideal. Its success lay in its ability to combine moral legitimacy with mass mobilisation. Gandhi’s leadership transformed ordinary citizens into disciplined Satyagrahis capable of facing imprisonment, physical hardship, and even death without retaliation.
Satyagraha inspired several landmark movements that reshaped modern India:

• It fostered political awareness and participation among common people.
• It established non-violence as a potent political force, demonstrating that moral strength could outweigh military might.
• It influenced global movements for civil rights and social justice, inspiring leaders such as Martin Luther King Jr., Nelson Mandela, and Cesar Chavez.

Philosophical and Ethical Foundations

Satyagraha is deeply rooted in Indian philosophical and religious traditions. It draws upon the Hindu principles of Ahimsa and Dharma, the Buddhist ideal of compassion, and the Jain doctrine of non-injury. Gandhi harmonised these ideas into a coherent ethical system that transcended religion and nationality.
The Satyagrahi is guided by faith in the ultimate triumph of truth (Satya) and the moral unity of humanity. For Gandhi, evil must be resisted, but without hatred. Violence corrupts both the victim and the perpetrator; therefore, non-violence alone can lead to lasting peace and justice.