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 any ill-will to him and so cause him mental suffering. This statement does not cover suffering caused to the wrong-doer by natural acts of mine which do not proceed from ill-will. It, therefore, does not prevent me 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 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-suffering, 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 must love my enemy. I must apply the same rules to the wrong-doer who is my enemy or a stranger to me, as 1 would to my wrong-doing father or son. This active Ahimsa necessarily includes truth and fearlessness. A man cannot deceive the loved one, he does not fear or frighten him or her. Gift of life is the greatest of all gifts.