Mahatma Gandhi's identity is due to his commitment to non-violence. For the first time in human history, he used non-violence successfully in the political field and has done an important work in politics and social field by making non-violence a modern weapon. Non-violence was used to resolve conflicts between oneself and society, which is considered to be an acceptable and successful technology for world conflict prevention. Normally, non-violence is considered not to hurt and not to kill, and on giving a detailed form it means not to hurt a person by mind, speech and deed. Ahimsa is an essential element in some form of Hinduism, Buddhism and Jainism. In order to attain Moksha, yogis like Patanjali consider it necessary. In Jainism, it has been given a lot of importance and violence is seen in many categories as bhaj, intentionally or unintentionally. In Jainism, it is emphasized to apply it in practice also. In Buddhism it is necessary for every monk to practice non-violence. In the Mahabharata, non-violence has been given the most importance and forgiveness is considered as the ornament of heroes. Mahatma Gandhi learned the importance of non-violence from Tolstoy's book and later understood its importance in Indian tradition through many examples of non-violence. In the legend, in the example of the devotee Prahlada, he interpreted the Gita and published it as a non-violent text. Mahatma Gandhi has presented a negative and positive distinction in non-violence.
According to him, on following non-violence, a person must love his enemy and such non-violence incorporates truth and fear. Thus the meaning of non-violence of Mahatma Gandhi was not limited to the negative side, he gave more importance to the positive side of non-violence, which includes loving his adversary and that is why he believed that hate the sin and not the sinner. He firmly believed that non-violence could not only be universally enforced, but it was ultimately true
Proves and the one who uses it wins the final victory. He believed that man is basically a divine form, but in him
Parts of animalism exist and so violence often becomes the nature of human beings, but they also believed that with constant effort man can remain non-violent to some extent in his life. The battle of truth and untruth, violence and non-violence goes on continuously in man and society. According to Mahatma Gandhi, non-violence can be of three types.
1. Non-violence of cowards who cannot resort to violence due to weakness.
2. Use of non-violence as a political method.
3. Spirit commitment to non-violence which comes from self-discipline and inner self-devotion.
Gandhiji does not consider the non-violence of the coward as non-violence. Non-violence is not a superiority to be achieved in politics or in the social sphere. Unless man is intrinsically committed to non-violence, the best cannot be non-violence. Gandhi has indicated practical non-violence in four areas -
1. Use of non-violence against power
2. Use of non-violence among internal disturbances.
3. Use of non-violence in external aggression.
4. Use of non-violence in domestic sector.
According to Gandhiji, a human being is non-violent in nature and he is violent only circumstantially. This is the reason that the number of human race keeps increasing otherwise if man is naturally violent and always
If his violent instinct had worked, the human race would have been destroyed. They believe that violence does not exist in the world, but in spite of this, they considered non-violence to be the basic law and driving force of the human world and they believed that human society can rise up only by following non-violence.
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