Duragraha gandhi biography

Duragraha may be said to be stubborn resistance in a cause, or willfulness.
There are two methods of attaining one's goal.
Chapter 21: Satyagraha and Duragraha from Gandhiji's book India of My Dreams: This chapter contains passages from writings and speeches of Mahatma Gandhi.

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Satyagraha

Form of nonviolent resistance

For other uses, see Satyagraha (disambiguation).

Satyāgraha (from Sanskrit: सत्याग्रह; satya: "truth", āgraha: "insistence" or "holding firmly to"), or "holding firmly to truth",^[1] or "truth force", is a particular form of nonviolent resistance or civil resistance. Someone who practises satyagraha is a satyagrahi.

The term satyagraha was coined and developed by Mahatma Gandhi (1869–1948)^[2] as early as 1919.^[3] Gandhi practised satyagraha as part of 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]^[5]

Principles

Gandhi envisioned satyagraha as not only a tactic to be used in acute political struggle but as a universal solvent for injustice and

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Mahatma Gandhi

- By Joan V. Bondurant

Every leader who seeks to win a battle without violence and who presumes to precipitate a war against conventional attitudes and arrangements―however prejudiced they may be―would do well to probe the subtleties which distinguish satyagraha from other forms of action without overt violence. There are essential elements in Gandhian satyagraha which do not readily meet the eye. The readiness with which Gandhi's name is invoked and the self-satisfaction with which leaders of movements throughout the world make reference to Gandhian methods are not always backed by an understanding of either the subtleties or the basic principles of satyagraha. It is important to pose a question and to state a challenge to those who believe that they know how a Gandhian movement is to be conducted. For nonviolence alone is weak, non-cooperation in itself could lead to defeat, and civil disobedience without creative action may end in alienation. How, then, does satyagraha differ from other approaches? This question can be explored by contrasting sat

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Interpreting Gandhi

V. V. RAMANA MURTI
Reader in Political Science, University of Rajasthan

The problem of understanding Gandhi’s ideas arose even in Gandhi’s life time. But what confronts us in the post-Gandhi era is a more complicated question of immediate relevance. As Gandhi’s spoken and written word is very extensive, and covers a vast range of topics, it is not always easy to determine his conclusive opinion on a certain issue without coming across divergent evidence on the same. It is not that different schools of thought, each one self-sufficient in itself, vie with each other for the exclusive right for the interpretation of Gandhian literature. Unlike Marxism, Gandhism has not yet arrived at that stage of an intellectual system. What happens more often now is that quite a few sources from Gandhi are offered by very different and sometimes even opposing groups to sustain a single inference. It has become too common. This case is well illustrated by a frequently quoted passage from Gandhi on the alternatives of cowardice and violence before a votary of non-violence.