I have no idea when the phrase "passive resistance", was first used in English and by whom. But among the English people, whenever a small minority did not approve of some obnoxious piece of legislation, instead of rising in rebellion they took the passive or milder step of not submitting to the law and inviting the penalties of such non-submission upon their heads. When the British Parliament passed the Education Act some years ago, the Non-conformists offered passive resistance under the leadership of Dr. Clifford. The great movement of the English women for the vote was also known as passive resistance. It was in view of these two cases that Mr. Hosken described passive resistance as a weapon of the weak or the voteless. Dr. Clifford and his friends had the vote, but as they were in a minority in the Parliament, they could not prevent the passage of the Education Act. That is to say, they were weak in numbers. Not that they were averse to the use of arms for the attainment of their aims, but they had no hope of succeeding by force of arms. And in a well. regulated state, recourse to arms every now and then in order to secure popular rights would defeat its own purpose. Again some of tile Non-conformists would generally object to taking up arms even if it was a practical proposition. The suffragists had no franchise rights. They were weak in numbers as well as in physical force. Thus their case lent colour to Mr. Hosken's observations. The suffragist movement did not eschew the use of physical force. Some suffragists fired buildings and even assaulted men. I do not think they ever intended to kill anyone. But they did intend to thrash people when an opportunity occurred, and even thus to make things hot for them.
But brute force had absolutely no place in the Indian movement in any circumstance, and the reader will see, as we proceed, that no matter how badly they suffered, the satyagrahis never used physical force, and that too although there were occasions when they were in a position to use it effectively. Again, although the Indians had no franchise and were weak, these considerations had nothing to do with the organization of satyagraha. This is not to say that the Indians would have taken to satyagraha even if they had possessed arms or the franchise: Probably there would not have been any scope for satyagraha if they had the franchise. If they had arms, the opposite party would have thought twice before antagonizing them. One can therefore understand, that people who possess arms would have fewer occasions for offering satyagraha. My point is that I can definitely assert that in planning the Indian movement there never was the slightest thought given to the possibility or otherwise of offering armed resistance. Satyagraha is soul- force pure and simple, and whenever and to whatever extent there is room for the use of arms or physical force or brute force, there and to that extent is there so much less possibility for soul-force. These are purely antagonistic forces in my view, and I had full realization of this antagonism even at the time of the advent of satyagraha.
We will not stop here to consider whether these views are right or wrong. We are only concerned to note the distinction between passive resistance and satyagraha, and we have seen that there is a great and fundamental difference between the two. If without understanding this, those who call them- selves either passive resisters or satyagrahis believe both to be one and the same thing, there would be injustice to both, leading to untoward consequences. The result of our using the phrase "passive resistance" in South .Africa was, not that people admired us by ascribing to us the bravery and the self-sacrifice of the suffragists but we were mistaken to be a danger to person and property which the suffragists were, and even a generous friend like Mr. Hosken imagined us to be weak. The power of suggestion is such that. a man at last becomes what he believes himself to be. If we continue to believe that we are weak and helpless' and therefore offer passive resistance, our resistance would never make us strong, and at the earliest opportunity we would give up passive resistance as a weapon of the weak. On the other hand if we are satyagrahis and offer satyagraha believing ourselves to be strong, two clear consequences result from it. Fostering the idea of strength, we grow stronger and stronger every day. With the increase in our strength, our satyagraha too becomes more effective and we would never be casting about for an opportunity to give it up. Again, while there is no scope for love in passive resistance, on the other hand not only has hatred no place in satyagraha but it is a positive breach of its ruling principle.. While in passive resistance there is a scope for the use of arms when a suitable occasion arrives, in satyagraha . physical force is forbidden even in the most favourable circum- stances. Passive resistance is often looked upon as a preparation for the use of '-once while satyagraha can never be utilized as such. Passive resistance may be offered side by side with the use of arms. Satyagraha and brute force, being each a negation of the other, can never go together. Satyagraha may be offered to one's nearest and dearest; passive resistance can never be offered to them unless of course they have ceased to be dear and become an object of hatred to us. In passive resistance there is always present an idea of harassing the other party and there is a simultaneous readiness to undergo any hardships entailed upon us by such activity; while in satyagraha there is not the remotest idea of injuring the opponent. Satyagraha postulates the conquest of the adversary by suffering in one's own person.
These are the distinctions between the two forces. But I do not wish to suggest that the merits, or if you like, the defects of passive resistance thus enumerated are to be seen in 'every movement which passes by that name. But it can be shown that these defects have been noticed in many' cases of passive resistance. Jesus Christ indeed has been acclaimed as the prince of passive resisters but I submit in that case passive resistance must mean 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 Christianty. 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 to show that satyagraha, is essentially different ,from what people generally mean in English by the phrase "passive resistance".
- Satyagraha in South Africa; also Navajivan, 25-5-1924