Teligious books read by me bore a different interpreta- tion from the one I had learnt to give them, I should still hold to the view of Ahimsa as I am about to set forth here.
Our Shastras seem to teach that a man who really practises Ahimsa in its fulness has the world at his feet ; h3 so affects his surroundings that even the snakes and other venomous reptiles do him no harm. This is said to have been the experience of St. Francis of Assisi.
In its negative form it means not injuring any living being whether by body or mind. It may not, therefore, hurt the person of any wrong-doer, or bear any ill-will to him and so cause him mental suffering. This statement doet not cover suffering caused to the wrong-doer by natural acts of mine which do not proceed fiom ill-will. It, therefore, does not prevent rne from withdrawing from his presence a child whom he, we shall imagine, is about to strike. Indeed, the proper practice of Ahimsa requires me to withdraw the intended victim from the wrong-doer, if I am, in any way whatsoever, the guardian of such a child. It was, therefore, most proper for the passive resisters of South Africa to have resisted the evil that the Union Government sought to do to them. They bore no ill-will to it. They showed this by helping the Government whenever it needed their help. Their resistance consisted of disobedience of the orders of the Government, even to the extent of suffering death at their hands. Ahimsa requires deliberate self -suffer ing, not a deliberate injuring of the supposed wrong-doer.
In its positive form, Ahimsa means the largest love, the greatest charity, if I am a follower of Ahimsa, I
�� �
