power point presentation on SATYAGRAHA

1. POLITICAL SCIENCE
SATYAGRAHA

2. SATYAGRAHA
Satyagraha is, holding firmly to truth, or truth force, is a particular form of
nonviolent resistance or civil resistance. Someone who practices satyagraha is
a satyagrahi.

3. SATYAGRAHA
The term satyagraha was coined and developed by Mahatma
Gandhi (1869–1948), who practiced satyagraha in the Indian independence
movement and also during his earlier struggles in South Africa for Indian
rights. Satyagraha theory influenced Martin Luther King Jr.'s and James
Bevel's campaigns during the Civil Rights Movement in the United States,
as well as Nelson Mandela's struggle against apartheid in South Africa and
many other social justice and similar movements.

4. GANDHI JI ON SATYAGRAHA…
 Satyagraha is not the physical force. A satyagrahi does not inflict pain on
adversary.
 Satyagraha is pure soul-force and truth is the very substance of soul. That is
why the force is called satyagraha.

5. SATYAGRAHA DEMANDS :-
 “Satya-truth”
“Ahimsa-non-violence”
 SATYAGRAHA literally means insistence of truth. This insistence arms the
votary with matchless power.
 The force to be so applied can never be physical.

6. DIFFERENT SATYAGRAHA MOVEMENTS
CHAMPARAN SATYAGRAHA -1917
AHEMDABAD SATYAGRAHA -1918
KHEDA SATYAGRAHA -1918
ROWLATT SATYAGRAHA -1919

7. AHIMSAAND SATYAGRAHA
 There is a connection between ahimsa and satyagraha. Satyagraha is
sometimes used to refer to the whole principle of non violence, where its is
essentially the same as ahimsa, and sometimes used in a “marked”
meaning to refer specifically to direct action that is largely obstructive ,
for example in the form of civil disobedience.
 Gandhi says:-
“IT’S PERHAPS CLEAR FROM THE FOREGOING , THAT AHIMSA IS
NOT POSSIBLE TO SEEK AND FIND TRUTH ARE SO INTERTWINED
THAT IT IS PRACTICALLY IMPOSSIBLE TO DISENTANGLE AND
SEPARATE THEM. THEY ARE LIKE THE TWO SIDES OF A COIN, OR
RATHER OF A UNSTAMPED METALLIC DISK. NEVERTHELESS,
AHIMSA IS THE MEANS; TRUTH IS THE END. MEANS TO BE
MEANS MUST ALWAYS BE WITHIN OUR REACH, AND SO AHIMSA
IS OUR SUPREME DUTY.”

8. PRINCIPLES OF SATYAGRAHA
Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle, but
as a universal solvent for injustice and harm.
He founded the Sabarmati Ashram to teach satyagraha. He asked satyagrahis to follow the following
principles
1. Nonviolence (ahimsa)
2. Truth– this includes honesty, but goes beyond it to mean living fully in accord with and in devotion to that which is
true
3. Not stealing
4. Non-possession (not the same as poverty), Fearless
5. Control of desires (gluttony)
6. Equal respect for all religions and economic strategy such as boycott of imported goods(swadeshi)
 On another occasion, he listed these rules as "essential for every Satyagrahi in India":
1. Must have a living faith in God
2. Must be leading a chaste life, and be willing to die or lose all his possessions
3. Must be a habitual khadi weaver and spinner
4. Must abstain from alcohol and other intoxicants

9. HOW DOES SATYAGRAHA DIFFER FROM
OTHER FORMS OF NON-VIOLENT RESISTENCE?
 In the traditional violent and non violent conflict, the goal is to defeat the
opponent or frustrate the opponent’s objectives, or the meet one’s own
objectives despite the efforts of the opponent to obstruct these. In Satyagraha,
by contrast, these are not the goals.
 Success is defined as cooperating with the opponent to meet a just end that the
opponent is unwittingly obstructing.
 Satyagraha is a weapon of the strong.
 It admits of no violence under any circumstance whatsoever,
 Insists upon truth.
 Gandhi ji contrasted Satyagraha with other forms of non violent resistance
which he believed were based on an appeal to narrow self interest and which
failed to reach out the opponent.

10. LEGACY OF SATYAGRAHA
• Gandhi had to pay for his ideals with his life, but he never veered from
his innate faith in non-violence and his belief in the methods of
satyagraha. The significance of satyagraha was soon accepted
worldwide. Martin Luther King adopted the methods of satyagraha in
his fight against the racial discrimination of the American authorities in
1950.

11. SCOPE OF SATYAGRAHA
 According to Gandhi, Satyagraha can be adopted by anybody. Gandhi said that
Satyagraha was like a banyan tree which had innumerable branches. Satya and
ahimsa together made its parent trunk from which all the innumerable branches
shoot out.
 Satyagraha has also been considered as a weapon of soul force to resist any kind
of oppression. While Gandhi regarded satyagraha as a way of life, during the
freedom struggle of India, Satyagraha was used as a weapon to resist the
authority of the state and to achieve various things for the general welfare of the
people.

12. MAJOR TECHNIQUES OF
SATYAGRAHA
NON-COOPERATION
CIVIL DISOBEDIENCE
HIJRAT
FASTINGS
STRIKE

13. RELEVANCE OF SATYAGRAHA
 Is Satyagraha relevant to the present-day society or the twenty-first century? The answer is not
a simple "yes" or "no".
 When we try to decide whether it is relevant to the present day society, the fundamental thing
we have to consider is the nature of the present-day individual.
 Gandhi was well aware of the increasing influence of materialistic considerations on the
modern society and individual.
 According to Gandhi, the main objective of satyagraha was to eradicate the evil or necessity to
wean the individual away from the influence of wealth, luxuries and power.

14. CONCLUSION OF SATYAGRAHA
o Gandhi's satyagraha was an act of moral creativity.
o For Gandhi, satyagraha was not only a political weapon but a weapon of creativity.
o The philosophy of satyagraha holds that every human being is capable of doing well and thinking good.
o satyagraha is a moral act.
o Satyagraha is liberating.
o Satyagraha is the moral alternative to war.
o Many of the contemporary challenges related to war and peace, terrorism, human rights, sustainable
development, climate change, socio-political unrest, and politico-administrative corruption could be
faced through adoption of the Gandhian Way. The twenty-first century world has much to learn from it.

15. NAME:- BHAVYA RANA, KIRAN, AARTI UNIYAL, JYOTI
ROLL NO.:- 825, 870, 889, 891
YEAR:- 3RD , SEM:- 5
SUBJECT:- POLITICAL SCIENCE
SUBMITTED TO:- MRS. ANCHAL
FOR ANY SUGGESTIONS/QUERY:-jyotibansal787@gmail.com
PRESENTED BY