1. Why Satyagraha ?

It is amply clear that without losing much time any longer the Tibetan people must launch an all out movement to regain their freedom. We have reached a point when we must take clear, hard and definite decisions without caring for the consequences. We cannot afford to wait indefinitely hoping for a favourable change in the international situation. We must act, here and now. Once we take a plunge events will start unfolding one way or the other. Tibetans must build up a national movement that will ultimately make the Chinese rulers see reason. It is necessary that Tibetan issue must come up at the top of the world agenda and the present Chinese establishment must feel ashamed for their crimes against the Tibetan people and for perpetrating their imperialist, unjust and unethical rule over Tibet.

There are two clear-cut and diametrically opposed options before the Tibetans:

a) to wage a violent armed struggle for liberation on the pattern of the Palestinian Liberation Army (PLO) or the Southwest African People Organisation (SWAPO);

b) to lunch a nonviolent peaceful mass struggle on the pattern of the National Liberation Movement of India waged under the leadership of Mahatma Gandhi.

There is no third option.

After a cool and dispassionate consideration it is evident that the nonviolent path is undoubtely the best and the most noble option. Being based on the highest moral principles and eternal foundational values its superiority is undeniable. Even the die-hard sceptics will admit that the prevailing ground realities and pratical considerations are congenial for applying the nonviolent method. Not only on the basis of moral and valuationnal considerations but also on the basis of considerations relating to the prerequisites, methods, techniques, support bases and possible consequences of a liberation struggle the path on nonviolent satyagraha is far more suitable and desirable option open to the Tibetans.

2. What is Satyagraha ?

Satyagraha is the name given to nonviolent struggle against untruth, injustice and oppression. The term was coined and propagated by Mahatma Gandhi. He was the greatest practitioner of Satyagraha. He first used it in his struggle against racial discrimination practiced by white rulers in South Africa. Later, he successfully used it in a massive scale for a prolonged period during the Indian national liberation struggle. Its efficacy and moral superiority as a weapon to fight injustice has been accepted and acclaimed world over. It has been applied in a good number of struggles in various countries against racialism, explotation and environmental destruction. When practised with a dedicated spirit it generates a great force 'truth-force' that can humble the mightiest opponent.

Satyagraha literally means 'holding on to truth'. The word satyagraha is the combination of two Sanskrit terms: Satya (truth) and Agraha (to hold on or to insist). Gandhiji practised satyagraha as a mode of action aimed at removing an evil. It is based on the principles of truth, love, compassion and nonviolence. It can be applied in any situation and can be used by any person or a group irrespective of the fact that the wrong-doer is strong militaristically and the satyagrahi is completely unarmed.

3. Method of Satyagraha

Satyagraha is a doctrine which is universal in its scope and, consequently, its practise is not confined to any specific method. Gandhiji used to tell, 'Satyagraha is like a banyantree with innumerable branches. Satya (truth) and Ahimsa (nonviolence) together make the parent trunk from which all the innumerable branches shoot out'. Accordingly, the methods of Satyagraha are determined by the specific situations, prevailing conditions and ground realities which vary from case to case. Nevertheless, the methods have been broadly classified into three categories;

a) Purificatory Actions

b) Non-cooperation

c) Civil Disobedience

a) Purificatory Actions:

All those acts on the part of a satyagrahi volunteer that enable him/her to generate moral strength and to steel the determination to combat untruth and injustice may be called purificatory actions. Pledge, prayers, and fasts may be counted as such actions. Pledge is a solemn declaration to abstain from or perform certain actions to fight injustice or untruth. A prayer is meant to generate the will to perform a noble task. It is also a mode of contemplation, reflection and self-examination on the part of the satyagrahi. A fast is undertaken by the satyagrahi for a short period for the purpose of purification, introspection and atonement. In certain cases these methods can also be used against the established regime whenever it violates fundamental norms and human rights.

b) non-cooperation:

Non-cooperation means not to cooperate with the unjust government or the oppressive rulers. Gandhiji called it "a protest against an unwitting and unwilling participation in evil". He often used to say that no government can exist for a single moment without the cooperation of the people. He considered it to be one's duty not to cooperate with an unjust government. Non-cooperation can be practised in various modes. Boycott and strike are its most well known modes.

Boycott can be practised in various ways:

1. boycott of public institutions - schools, colleges, courts, etc.;

2. economic boycott - stopping or refusing purchase and sale of foreign or undesired goods;

3. social boycott - not to attend government sponsored functions or ceremonies, not to use foreign language or dress etc, not to accept honours, titles etc. Strike or hartal means temporary stoppage or cessation of normal work. It is aimed to register strong peaceful protest and to rouse the imagination of the people. It consists of closing down of shops, business establishments, government offices etc.

Fasting and voluntary migration are other two modes of non-cooperation. Fasting is primarly a method of selfpurification. But sometimes it can also be used to draw public attention and to make wrong-doers or unresponsive authorities see reason. As it demands self sacrifice even unto death it can only be used as a final weapon. It should never be used as a method of coercion. It must be used very sparingly and cautiously.

Voluntary migration or self-exile, known as hizrat in Arabic, was also advocated by Gandhi as a mode of non-cooperation. We can say that His Holiness the Dalai Lama is the greatest practitioner of this mode in this Century. When the Chinese Red Army forcefully occupied Tibet His Holiness voluntarily left the country and sought exile in India. Thousands of those fellow Tibetans who either left Tibet along with His Holiness or sought self-exile afterwards have also followed the nonviolent path of hijrat. All of those self-exiled Tibetans are waiting for the moment when they can go back as citizens of free Tibet.

4. What is expected of a Satyagraha

One who undertakes to tread to the noble path of Satyagraha has to change his entire attitude and the way of living. A satyagrahi belongs to the select band of brave, selfless and dedicated persons. From the very day one makes a resolve to enroll himself/herself as a satyagrahi volunteer he/she leads a life of austerity discipline, dedication and order. Every satyagrahi must uphold the basic principles of satyagraha and follow certain norms to which one sticks to the end of one's mission or to the end of one's life. These principles and norms are as follows:

1. A satyagrahi will steadfastly adhere to the truth. (In our case the satyagrahi will adhere particularly to the aspects of truth as elaborated in section IV of the booklet). He/she will strive his/her utmost to preserve, restore and defend it.

2. A satyagrahi will not bear ill-will malice or animus towards his opponent or his tormentors. There is no place for hatred in satyagraha.

3. A satyagrahi will adhere to Ahimsa (nonviolence) under all circumstances. He/she is forbidden to use physical force even under provocation. He/she will not even use abusive language against his/her opponent.

4. A satyagrahi willfully and cheerfully will undergo suffering that comes in his/her way. One must remember that like Jesus Christ one strives to conquer one's adversary by inviting suffering in one's own person.

5. A satyagrahi will lead an austere or simple life in matters of food, clothing, shelter etc. One will lead a life of minimum demands and maximum contribution towards common good.

6. A satyagrahi will engage himself/herself at least one hour every day in some productive work. e.g. agriculture, horticulture, cattle rearing, spinning, weaving, machine work etc.

7. A satyagrahi will devote at least one hour daily in social service or constructive work such as, working in slums, hospitals, leprosy homes, homes for disabled. One can also engage oneself in constructive work in the fields of education, environment protection, social cohesion, religious amity, restoration of peace etc.

8. A satyagrahi will foster brotherly and friendly relationship with the fellow satyagrahis. He/she will always be ready to extend help to the follow volunteers whenever the need arises.

9. A satyagrahi will readily accept the responsibility assigned to him/her. Whenever occasion arises he/she will lead a perfectly disciplined group life in a satyagraha ashrams, satyagrahi camps or training centres.

10. A satyagrahi, like a disciplined soldier, will carry out the decisions and instructions given by his group leader who himself will follow the decisions of this immediate leader as also of the supreme leader of the satyagraha movement.

5. Our Greatest Assets

Although Tibet is passing through the most difficult period in its known history and our country is faced with heaviest odds but, at the same time, the Tibetans have not to forget that they are endowed with two greatest assets which are the unique source of their unfathomable strength. These have sustained them under all eventualities in the past and will ultimately enable them to attein their goal.

These assets are:

a) the distinctive character of the great Tibetan people and

b) the presence of His Holiness the Dalai Lama.

a) The distinctive character of the Tibetan people:

Tibetans are one of the bravest people on earth. They are the inheritors of a great civilization noted for its rich spiritual and culture heritage. In their long and chequered history time and again they have excelled in demonstrating the noble human qualities of perseverance, patience, fearlessness, forgiveness, love and compassion. Once they make a firm resolve to reach their desired goal they are ready to sacrifice everything they posses. These qualities of the Tibetan people constitute their most valuable asset.

b) The presence of His Holiness the Dalai Lama:

The Tibetan people are singularly fortunate to have His Holiness the Dalai Lama in their midst as their sole protector, guardian and leader. He is not only the epitome of Tibetan culture and civilization but is also the greatest symbol of Tibetan nationhood and freedom. Millions of Tibetans, both inside and outside Tibet, hold him in highest respect and revere him as their greatest benefactor and protector. He personifies the eternal spiritual principles and values that give meaning to human existence and enrich cultures. He stands for whatever is good, virtuous, desirable and beneficial for human beings. His adherence to these values is exemplary. He exhorts men to uphold these virtues under all circumstances. It is no wonder that all over the globe he is respected as an apostle of truth peace, love, compassion and nonviolence. It is the pious duty of every Tibetan to uphold the values and norms which His Holiness preaches and practices.

6. Our Resolve and Hope

Friends, now is the moment for the Tibetan to take an historic decision. History does not wait for those who fail to act in time. We have to be very clear that we are not going to take any step in desperation. Any desperate act on our part would be considered immature and uncalled for. But at the same time we have also to guard ourselves against complacency and in-action. The fact is that unless the present impasse is broken there is hardly any chance for a positive and hopeful change. Hence, in this year when multitudes of the devotees, admirers and well wishers of His Holiness are celebrating his sixtieth birth year it will be befitting on the part of the grateful Tibetans to launch one of the greatest and most noble Nonviolent Freedom Movement in human history in order to redeem the cultural, ethnic and national identity of Tibet which is facing extinction. So, let us make a beginning in the right direction. Truth and justice are on our side.

R.C. (Prof. Ramesh Chandra Tiwari)