Satyagraha and Satyagraha alone. There are not many cases in history of passive resistance in that sense. One of these is that of the Doukhobors of Russia cited by Tolstoy. The phrase passive resistance was not employed to denote the patient suffering of oppression by thousands of devout Christians in the early days of Christianity. I would therefore class them as Satyagrahis. And if their conduct be described as passive resistance, passive resistance becomes synonymous with Satyagraha. It has been my object in the present chapter to show that Satyagraha is essentially different from what people generally mean in English by the phrase ‘passive resistance.’
While enumerating the characteristics of passive resistance, I had to sound a note of warning in order to avoid injustice being done to those who had recourse to it. It is also necessary to point out that I do not claim for people calling themselves Satyagrahis all the merits which I have described as being characteristic of Satyagraha. I am not unaware of the fact that many a Satyagrahi so called is an utter stranger to them. Many suppose Satyagraha to be a weapon of the weak. Others have said that it is a preparation for armed resistance. But I must repeat once more that it has not been my object to describe Satyagrahis as they are but to set forth the implications of Satyagraha and the characteristics of Satyagrahis as they ought to be.
In a word, we had to invent a new term clearly to denote the movement of the Indians in the Transvaal and to prevent its being confused with passive resistance generally so called. I have tried to show in the present chapter the various principles which were then held to be a part and parcel of the connotation of that term.
