CONCLUSION

I. Sociology of Peace and Nonviolence: An Analysis of the

Process of Nonviolent Conflict Resolution

Conflict, which is a continuous social process arises as the

corollary of interactions between two or more individuals or

groups in their pursuit of satisfying unlimited desires. Social ---conflict functional as well as dysfunctional originates in the

mind due to normative structural and procedural factors. Mostly,

conflict is avoided or suppressed. But it is not always undesira-

ble; sometimes, it functions as a catalyst to the process of

social and economic progress and development. In fact, it is

often a binding force that brings two or more conflicting parties

together and promotes social relationships. There is always a

danger of a society becoming stagnant without conflicting forces.

However, there is always a possibility of breaking up of a socie-

ty if the conflicting situations cross the "liAt~JAman Rekha".

Hence, the resolution of conflict becomes imperative if

society is to survive.~The conflict can be resolved in either~

-violently or nonviolently. The conflict resolved through violent

means like coercion or force happens to be counter-productive. In

this process conflict can be subsided for the time being but it

certainly rebounds with greater intensity. So it is desirable to

resolve conflict nonviolently if peace and harmony have to remain

permanent. The resolution of conflict on nonviolent lines is

bound to be permanent and enduring because it not only resolves

conflict but also removes the issues giving birth to conflicts.]

There has been a constant effort to study the nonviolence as

the means and ways of the conflict resolution. Sociology of Peace

and Nonviolence is a response in this regard to analyse the

process of bringing permanent peace and harmony in the society.

Joan Bondurant's Conflict: Violence and Nonviolence; Richard

Gregg's The Power of Nonviolence; Daisaku Ikeda's The Lasting

Peace and Thomas Weber's Conflict Resolution and Gandhian Ethics

are some of the studies which deal with the resolution of social

conflict on nonviolent lines.

In fact, conflict can be resolved through the methods of

coercion, avoidance, mediation, arbitration, adjustment and

negotiation. But Gandhi rejects all these methods and evolves his

own unique methodology of nonviolent Satyagraha to fight against

the political as well as the social evils. Gandhian Satyagraha

has been a method that ensures resolution of conflict in positive

way through persuasion, dialogue and negotiation. For Gandhi,

Satyagraha is a methodology that ensures the satisfaction of all

the conflicting parties with the positive outcome. On the other

hand Gandhi's true successo~, the Dalai Lama also believes in

power of nonviolence in his struggle against the Chinese occupa­

tion of Tibet. The Dalai Lama believes in the power of Madhyam

Marg through which he would be able to get the freedom of Tibet.

II. Mahatma Gandhi and the Dalai Lama as Actors of Conflict

Resolution

Gandhian nonviolent Satyagraha has been a guiding force of

conflict resolution through socio-political transformation not

175

only in India but in the other parts of the world. Martin Luther

King Jr. fought nonviolently on Gandhian lines for the rights of

the Blacks in America. The Chinese students conduct nonviolent

Satyagraha at Tiananman Square to press for the demand of demo-

cratic rights in 1989. A continuous nonviolent struggle success-

fully dethrones the dictatorial regime in Poland. The Dalai Lama,

the spiritual and temporal leader of Tibet accepts the fact that

under the influence of Gandhi, he takes a vow to remain nonvio-

lent in all circumstancesj He becomes overwhelmed after his first

visit to Rajghat, the Samadhisthal of Gandhi. He comments, "I

determined more strongly than ever that I could never associate

myself with acts of violence." 1 Therefore, Gandhian nonviolent

movements have become source of inspiration for the Dalai Lama.

Both Gandhi and the Dalai Lama do not deny the existence of

conflict and war but consider them as aberrations. It is their

firm belief that love, compassion, peace, harmony and co-

operation constitute the fundamental law of universe. There is

thus, no reason to believe that the law of love could not be able

to resolve the conflict from social life.

In fact, both believe that the struggle for satisfying the

excessive needs under the influence of materialistic culture is

at the root of all conflicting tendencies. The desire to satisfy

the infinite needs is never fulfilled; this creates the great

'imbalance between the needs and supply causing a vicious circle

1. The Dalai Lama, My Land and My People (New Delhi, 1962), p.132

176

of violence and intolerance. These are the main reasons of

disparity, arms race and the social conflict in the present

world. Therefore, both of them urge that efforts should be made

to curb the influence of the materialistic culture through the

proper mental training than to run for the fulfilment of the

excessive greeds.

Gandhi has the great sympathy for all sentient beings. He

evolves his own unique nonviolent method of Satyagraha as the

means to change the hearts of the opponents. In the process of

resolving conflict he does not want to physically annihilate the

opponents. On the contrary, he works to eliminate the oppression

and exploitation through persuading the oppressors. This formulae

of conflict resolution has been extended to every Gandhian move­

ment including the struggle against the British empire. He fights

for the empowerment of the Indian people so that they can take

any decision on their own .

Gandhi uses his method of Satyagraha not only in political

movement but also against the social evils like untouchability,

communalism etc. Gandhi believes in the gradual social transfor­

mation from within so that the real power may go to the periph­

eral human beings in the society. Gandhi's entire efforts are to

resolve the conflict between the upper caste people and the

untouchables, between the Hindus and the Muslims, between the

rich and the poor and between the men and the women. Gandhi

proposes that these conflicts can be resolved only by yoking

177

hearts together. Henceforth, it could be argued that the peace

and harmony at macro level on Gandhian lives can be brought about

through resolving social conflict at micro level.

The Dalai Lama is considered as the reincarnation of Chinre­

si, the Lord Buddha. As a true Buddhist, he works to spread the

message of peace and harmony of Buddhism in the entire world. He

believes that the message of human salvation can be spread only

through the nonviolent and peaceful means. However, he accepts

that he could be able to use nonviolence as a political weapon

for mass mobilization of Tibetan people only when he understands

Gandhi. Under the influence of Gandhi, he has the unique distinc­

tion of leading a minority movement that does not resort to

violent means. Like Gandhi, the Dalai Lama believes that the goal

of his movement, i.e. Tibet's freedom, happens to be a Sadhana, a

very spiritual and sacred thing, the means, therefore, should

also be very pure.

Since Gandhi and the Dalai Lama belong to the similar

spiritual lineage, their ideas of peace and nonviolence coalesce.

The Dalai Lama believes that peace and harmony in any society

could be brought about through changing the attitudes of the

opponents with the persuasive power of love, kindness and compas­

sion. Like Gandhi, the Dalai Lama loves the opponents and wants

to change their hearts to make them friendly. It is due to this

reason that the Dalai Lama does not want to damage his opponent

but always thinks for the welfare of the Chinese poeple. The

Dalai Lama prescribes to cultivate universal responsibility and

compassion so that we could consider the other sentient beings

178

equal to ourselves. If we reach up to that level naturally con­

flict will not take place and real peace and harmony is estab­

lished in our society. Like Gandhi, the Dalai Lama believes that

peace could come from within and cannot be imposed from the

above.

Gandhi evolves his method of Satyagraha in defence of the

rights of Indian labourers in South Africa. Later on he got the

centre stage in Indian politics by launching Satyagraha in the

protection of the rights of indigo peasants in Champaran in 1917.

After primary success, Gandhi extends Satyagraha in resolving

conflict prevalent at other levels too.

On the other hand the Dalai Lama adopts his methodology of

Madhyam Marg from Buddhism. As a Buddhist monk, he has been well

trained in Buddha's teachings since his childhood. His methodolo­

gy of Madhyam Marg includes six qualities - generosity, morality,

patience, perseverance, meditation and penetrative insight. The

Madhyam Marg as a means of individual's emancipation has got

great success. It is evident in the inflow of people from all

over the world reaching to Dharmsala, the temporary residence of

the Dalai Lama, for their initiation in Buddhism. But the success

of Madhyam Marg as a political weapon for the independence of

Tibet is to be testified in the due course of time.

The main difference between the methodology of Gandhi and

that of the Dalai Lama is that Gandhi uses his method of Satya­

graha in direct action against the injustices of any kind. It

could be applied in political movements as well as for social

transformation. But on the contrary, the Dalai Lama does not use

179

his method of Madhyam Marg against the Chinese to get Tibet's

independence. He uses his method for personal emancipation of

individual.

III. Nonviolent Conflict Resolution at Interpersonal,

Intercommunity and International Levels.

Gandhi emphasizes that conflicts prevalent at interpersonal,

intercommunity and international levels could be resolved by

internalization of values and then to persue the opponents to

change the conflicting attitudes. He asserts that all conflicts

occur as results of the injustices and exploitations of the

weaker sections of society. Conflict within a nation and among

the nations are the result of the exploitation of the weaker

nation. Gandhi, therefore, suggests proper education through

physical labour to establish co-ordination between mind and body

to enlighten the individual. In Gandhi's opinion, only an elight­

ened individual, the Satyagrahi, could persue the opponents to

accept their faults and thereby to change their conflicting atti­

tudes so that the interpersonal conflict could be resolved.

Gandhi is sure that his method of Satyagraha has no meaning

if not certified through his actions. It gets a success in Vykom

in 1924 when the hearts of upper caste Hindus melt due to ten

months' self-suffering and sacrific~ of the Satyagrahis. Conse­

quently the untouchables are allowed to enter Hindu temples.

Gandhian Satyagraha's main efforts are to resolve conflict

through the process of integration of the untouchables into the

mainstream of the Hindu society.

180

On the similar line, Gandhi believes that communal harmony

could be established by the unity of the hearts of Hindus and

Muslims. So he prescribes to follow the path of Sarva Dharma

Sambhav, where we should have equal regards for all religious

faiths. In case of communal riots, Gandhi goes on hunger strike

in Noakhali in 1946. By his own action Gandhi shows the Satyagra­

his that they should get ready to sacrifice their own lives to

prevent communal riots.

The modern states are so powerful as to exploit and suppress

their own people. Consequently, the conflicting situations emerge

between the people and the state. Gandhi believes that the gov­

ernment cannot function without the active co-operation of the

people. He, therefore, recommends the non-co-operative and civil

disobedience movements against the anti people policies of the

state. Gandhi himself launches the Satyagraha movement to liber­

a'te India from the colonial British empire. Actually, Gandhi's

effort to get India's freedom has been one step forward towards

his final goal of Ramrajya, an ideal socio-political unit, where

the wisdom of society would prevail upon the power of the state.

The new type of social oder would be harmonious and peacefully

based on equality ane justice and there would be no conflicting

situations at all.

Gandhi refuses to believe that war could be a means to

peace. Peace at the international level could be established when

the internal situations within nations are peaceful. A nation

without economic prosperity and equitable distribution of wealth

may not have true internal peace. In such situations other eco-

181

nomically stronger nations would infiltrate into the weaker

nations leading to war. So, Gandhi suggests to adopt Swadeshi to

become self-reliant to avoid the invitation to conflict and war.

In case of aggression, Gandhi recommends to be armed up to

melt the hearts of aggressive soldiers. If one's own country

happens to be aggressor, Gandhi suggests to come out openly and

to launch civil disobedience and non-cooperation movement against

own Government. Even to fight the nuclear war, Gandhi comes out

with his suggestions of civil defence. In the entire approach of

social and political transformation and conflict resolution,

Gandhi emphasizes the application of the moral and physical

force, the conscientious action of the Satyagrahi for the conver­

sion of the hearts of opponents.

The Dalai Lama has the similar explanation for the reason of

conflict. The Dalai Lama believes that ignorance is at the root

of all sufferings. He, like Gandhi, believes that excessive

materialistic desires give birth to problems of violence, con­

flict, greed, poverty and moral degradation in the society. So he

opines that these man made problems can be resolved only through

the human efforts. While Gandhi resorts to morality and ethics to

curb the excessive materialistic desires. the Dalai Lama recom­

mends to cultivate altruism, love and compassion for others to

create inner peace and contentment within oneself. In the Dalai

Lama •,s opinion a self-content man can bring peace and harmony in

the society.

The Dalai Lama has tremendous faith in Buddhism that can

cultivate human mind to curb unnecessary materialistic desires to

182

avoid the conflict. He understands that religion generates a

sense of brotherhood and sisterhood among individuals. Hence he

can feel the necessities of others that will check the conflict­

ing attitudes to fulfil his own desires. This feeling can be

cultivated by citing Buddha's teachings that may resolve inter­

personal conflict. The Dalai Lama's solution to resolve interper­

sonal conflict here differs from Gandhi's solution. Gandhi sug­

gests physical as well as mental labour while the Dalai Lama

resorts to the religious teachings.

Gandhi is testifying his method of Satyagraha in the process

of resolving caste and communal conflicting. But the Dalai Lama

has no personal experience of these issues as the caste is alien

to Tibetan people. The Dalai Lama thus, has no formula for the

resolution of caste conflict. However to maintain communal harmo­

ny in the multi-religious society, he prescribes to develop

genuine mutual respect for each other. In case of occurrence of

conflict, he suggests to make an effort so that the people in­

volved in it should understand the religions of others. Like

Gandh.i' s 'Sarva Dharma Sambhav', he wants to promote inter-faith

understanding to bring unity among all religions. He also sug­

gests that world's religious leaders should come together at a

particular place once a year to understand each other. It can

generate communal unity among the followers of the different

religious faiths. But the Dalai 'Lama has not given any serious

thought to fight against the occurrence of the communal riots. On

the contrary, Gandhi personally jumps into the fire of communal

riots spread out as the result of the partition of India in 1946-

183

47. The Dalai Lama has no such personal experience.

The Dalai Lama has got centre stage in the world politics

today for his forward looking nonviolent proposal to resolve

Tibetan problem as well as for his teachings of universal respon­

sibility. The institution of the Dalai Lama had been very little

known to the world community before the annexation of Tibet by

China. The credit goes to the Dalai Lama to make the world commu­

nity aware of the agony of Tibet. Like Gandhi, he uses the method

of self-suffering in the freedom movement of Tibet and does not

want to hurt the opponents, the Chinese.

The Dalai Lama feels that the self-suffering is less

degrading and demoralizing than the retaliation. He thus, opts

truth and nonviolence as means of political mobilization and

accepts self-suffering in the process to avoid demoralization of

the Tibetan people. He adopts Gandhian strategy and asks the

Tibetans not to co-operate with the Chinese Government. He

forcasts that the non-co-operation movement would force the

Chinese to leave Tibet because in such a situation, Tibet would

be economically unviable to be ruled over by the Chinese.

It is a known fact that a highly moral and spiritual person

like the Dalai Lama cannot struggle for the cause of Tibet alone

but for the welfare of the whole humanity where an independent

Tibet would play the role of a guide in bringing the world peace.

The Dalai Lama, therefore, has come out with his Five-Point Peace

184

Plan in 1987 to bring peace and harmony in the entire region.

They are:-

1. the entire Tibet including Kham and Amdo should be trans­

formed into a zone of Ahimsa,

2. the Chinese policy of reducing Tibetans to the status of

minority by population transfer should immediately be stopped,

3. the basic human rights and freedom of spiritual and reli­

gious practices of Tibetan people should be restored,

4. Tibet should not be used as the dumping ground for the

Chinese nuclear wastes, and

5. the process of negotiation between the people of Tibet and

the Chinese regime should be started with immediate effect.

Hence, it is obvious that he wants to achieve the freedom of

Tibet through the transformation of hearts of the Chinese people.

But the transformation of hearts is not an easy task. The Dalai

Lama is moving around the world to let the world community know

the plight of Tibetans so that a moral pressure could be mounted

up on China to start the process of negotiation with Tibetan

people. The Dalai Lama thus, is different from Gandhi. Gandhi's

movements like non-cooperation and Satyagraha are direct actions

against the British Government in India but the Dalai Lama's

entire thrust is to get Tibetan independence through internation­

al opinion building.

In the opinion of the Dalai Lama peace and harmony at world

level can be brought only if the peace and democracy within

nations have been maintained. He believes that the present day

problems of inequality and disparity are the result of the greed

185

of excessive possessiveness. Somebody's greed of excessive

possessiveness can deprive others that leads to conflicting

situations. Similiar is the situation of the problems at the

world level too. Conflict can be resolved at world level only if

economic disparity within nations and among nations ceases to

exist. Like Gandhi, the Dalai Lama does not want to have material

welfare by increasing the production. On the contrary, he empha­

sises to curb the materialistic desire. In this regard the Dalai

Lama wants to train the individual towards the peaceful evolution

and progress of humankind with the help of religion and especial­

ly with Buddhism.

In the opinion of the Dalai Lama, Buddhism offers the best

solution to the problems of excessive possessiveness by cultivat­

ing the feeling for universal responsibility and compassion.

Having these qualities, the individual can share his responsibil­

ity towards others. He, therefore, is satisfied and does not

think to fulfil only his own desires. The self-contentment of

individuals will influence the national policy and it can never

be involved in the process of exploitation of other nations. So

it will keep a check on the conflicting attitudes from emerging

and true and genuine peace could be maintained at world level at

large.

For Gandhi and the Dalai Lama, religion and spiritualism can

play a very vital role in curbing the· greed of excessive posses­

siveness that happens to be at the root of all conflicts. Both of

them argue to have inner mental peace that would be an instrument

to bring world peace.

186

Gandhi wants to form an organization to deal with the war

and to bring peace at world level. During peace period the main

task of that organization would be the implementation of the

constructive programme and to transform the society. On the other

hand, the Dalai Lama is concerned with the formation of trans

-national organization that can work for the regional stability

in all over the world. Hence, both of them recommend the similar

techniques to deal with the war. Gandhi, however, goes one step

forward when he proposes to conduct civil resistance against the

aggressive forces even if one's own government happens to be in a

position to attack a neighbouring country. The Dalai Lama does

not have any such strategy to deal with war if it really occurs.

IV. Findings

1. This study finds that the resolution of conflict in

nonviolent way is inevitable if society has to survive. The peace

and harmony attained through the nonviolent means remain

permanent and eternal. The analysis of the nonviolent means and

methods of conflict resolution is the subject matter of the

Sociology of Peace and Non,riolence.

2. Gandhi, the most effective practitioner of truth and

nonviolence, makes great use of self-suffering and Satyagraha in

his struggle for a peaceful world order based on justice and

equality. The entire thrust of the Gandhian methodology has been

to create an ideal social order "Ramrajya", where there would be

no conflict and the power rests with the society and not with the

state.

187

Gandhi launches nonviolent struggle against the colonial

British empire for the empowerment of the Indian people. But

Gandhi does not believe that mere transfer of political power

into Indian hands can resolve the conflict between the Indian

state and the people. On the contrary, Gandhi considers state as

the greatest violator and the biggest exploiter of human rights.

It is due to this reason that he always desires to replace the

state with a new social order, Ramrajya. However, in the process

of the actualization of Ramrajya, he prefers decentralization of

power through Panchayati Raj.

The conflict between the state and the people cannot be

resolved without the abolition of social evils like

untouchability, communalism, gender inequality and casteism.

Gandhi always works to eliminate these social evils so that the

real power goes upto the marginal man and the weaker section of

society. He launches the method of Satyagraha to transform the

hearts of the opponents so that the individuals belonging to the

weaker sections could be assimilated in the mainstream.

3. Gandhian methods of truth and nonviolence have been used as

the effective measures of political as ·well as social

transformation in the entire world. Like Martin Luther King Jr.,

Nelson Mandela and other social and political activists, the

Dalai Lama also has been applying Gandhian methodology into the

movement for the independence of Tibet. He has accepted Gandhi as

his mentor.

The Dalai Lama's struggle against the Chinese state has not

been for Tibet's independence alone but it can also contribute to

188

the world peace if Tibet is declared a zone of ahimsa and peace.

If it is so, not only the tension between the Chinese Government

and the Tibetan people will be resolved but it can also bring

peace and harmony in the whole Asia. A buffer Tibet would be able

to solve the border dispute between India and China that could

contribute to world peace.

4. Gandhi and the Dalai Lama both believe in the evolution of

peace and harmony from within and do not want the imposition from

the above. They believe that conflict at macro level can be

resolved only if it has been resolved at micro level. They

believe that peace and harmony among nations can be maintained

only when conflicts at interpersonal as well as intercommunity

levels are resolved. It is, therefore, essential to have inner

mental peace if we have to bring international peace and harmony.

5. Gandhi and the Dalai Lama believe in saving their morality . from degradation even in the odd situations. They believe that

resolution of conflict through violent means misses moral life.

In such a situation conflict can be subsided for the time being

but it may rebound with greater intensity. If the resolution of

conflict through nonviolent means fails, the subjective benefit

of dignity that comes from leading a pure and moral life remains

always present and this is missing from the other methods of

conflict resolution.

6. Gandhi has tremendous £aith in the potentiality of an

individual in resolving the conflict and thereby in bringing

peace and harmony at social, political, economic as well as at

national and international levels. On the other, his ''individual"

189

is not of an ordinary nature but of a "Satyagrahi" who works for

collective welfare and does not believe in individualism. A

Satyagrahi, therefore, has to be well trained in nonviolence and

to be a carrier of "Constructive Programmes" for the masses. The

main task before the Satyagrahi is to bring heart-to-heart unity

if the conflict has to be resolved. A Satyagrahi could face even

the terror of the state power if it is in the best interest of

the people.

Gandhi believes that an individual Satyagrahi's morality and

soul-force are so high that his consciousness could determine his

social existence. He thus, creates a new Sociology, social

psychology and politics that are different from the Sociology of

Marx and Durkheim who believe that individual's social existence

determines his consciousness.

7. As a true follower of Buddha, the Dalai Lama firmly believes

that individual can bring peace and harmony to the world. He has

the example before him that the impact of Buddhist philosophy

could civilize the barbarous Mongols. If Buddha could change the

society and make the people peace loving, why not the other

individuals too. It is possible only if individual develops this

capability through the process of elimination of gross mental

distractions. On the contrary he has to be morally and ethically

disciplined through having a direct control over his body, speech

and mind.

Similar to the Gandhian lines, the Dalai Lama also creates a

new Sociology because an individual of his dream can have the

potentiality to determine the social conditioning of society. The

190

individual may be able to resolve the conflict at any level and

therefore peace and harmony could be brought about. The Dalai

Lama adds that it could be possible only if individual is

equipped with some special training in spiritualism and Buddhist

Madhyam Marg. The Dalai Lama teaches Madhyam Marg to enlighten

the individual in the religious principles and practices to

create the good environment for the benefit of the humanity as a

whole.

8. The religion cannot be an instrument of resolving the

conflict in a multi-faith society. It has found valid ground when

communal riots breaks down before Gandhi himself. On the issue of

partisan of India and Pakistan in 1946-47, people have been

butchered, wealths have been looted and the rioteers even do not

listen to the voice of the sanity. The followers of Hinduism

loose faith with the followers of Islam and the vice versa. The

religious sentiments aroused by Gandhi somehow creates a wide gap

between the Hindu and the Muslim. Ram Manohar Lohia argues that

this has been the reason of the emergence of the forces responsi­

ble for the partisan of India that ultimately leads to communal

disaster. Gandhi has no answer to that.

On the contrary, the Dalai Lama does not have such type of

personal experience of communal riots. It is because the

followers of other denominations other than Buddhism are very

insignificant in number in Tibet. But even theoretically he has

no answer to the problems of communal riots if they occur in real

sense. The Dalai Lama sometimes has been unable to sort out the

problems of two sects within the Tibetan Buddhism. The followers

191

of Thubten Dorje have been a consistent threat to the authority

of the Dalai Lama in this regard. These are the common failures

of Gandhi and the Dalai Lama.

9. The most outstanding differences between Gandhi and the

Dalai Lama are manifold. Gandhi was born in a highly religious

family but brought up and educated in a democratic environment.

He received education through his own efforts. But the family's

spiritual training on his personality is so deep that the entire

efforts of his life are guided by the basic religious tenets. It

is due to this reason that his efforts are to spiritualize the

political movement ofindia's freedom.

The Dalai Lama, on the other hand, is born in a poor peasant

family but brought up and educated in a highly secluded religious

environment due to his status of the spiritual as well as the

temporal head of the Tibetan state. His education has been purely

religious and whatever he knows about science and technology is

due to his personal interest. The Dalai Lama was totally cut off

from the modern world in his childhood. When he comes to India he

learns modern economics, philosophy, science, environmental

science, physics etc.in due course of time. It is due to this

reason that the Dalai Lama has been trying to politicize to the

highly spiritual Tibetan mass. The Dalai Lama has been very keen

to accept the modern and scientific'knowledge and has been proved

very adaptive.

Gandhi evolves his methods of resistance through trials and

errors. He learns from his mistakes. He realizes his mistakes of

192

the support of the British Government in the First World War that

he rectifies in the Second World War.

On the other hand, the Dalai Lama adopts Buddhist method of

Madhyam Marg, the method of human salvation. The Dalai Lama has

been applying it in the social field to resolve conflict.

10. It has been found that the approaches of Gandhi and the

Dalai Lama to nonviolence and peace coalesce. It is because both

of them have derived their ideals of conflict resolution from the

religious and spiritual traditions. The Hindu, Buddhist, Jainism

and Christian traditions have deep influences on the personality

of Gandhi. On the other hand, the Dalai Lama is the best inter­

preter of Buddhist philosophy of the present age. Lord Buddha has

great influence on the evolution of the mind of the Dalai Lama.

It could be argued, therefore, that Gandhi and the Dalai Lama

have been thinkiing on similar lines due to the similar spiritual

lineage of the Buddhism.

Basically both the thinkers and freedom fighters have been

i~ deep thought to evolve the methods to have inner mental peace.

For both of them peace and happiness attained through material

gains are transitory. Science and technology can give material

satisfaction only. But love and compassion towards others can

give true inner mental peace that would be permanent and eternal.

In the opinions of Gandhi and the Dalai Lama, religion and spir­

itualism can play crucial role in bringing inner mental peace.

193

Slowly and gradually the inner mental peace within an individual

would resolve interpersonal conflict that could extend upto the

international level. It is because world is a conglomeration of

invididuals and if a man is self content, he could bring peace

and harmony at world level.

Gandhi and the Dalai Lama both believe in the persuasive

power of the individuals. They believe to persue the opponents so

that they can leave their conflicting attitudes voluntarily. They

love their opponents and they, therefore, do not wish to

annihilate them physically. They want to eliminate the

conflicting situations and not the conflicting parties.

This sort of situation can be created if the morality and

ethics of society remain very high. Morality and ethics cannot be

created in any society without the active role of religion.

Gandhi uses religion as a means of mass mobilization and

disciplining the Satyagrahis in this regard. He goes far ahead

and evolves other methods of resistance i.e. Satyagraha, non­

operation, civil disobedience, hunger strike, boycott etc. On the

other hand, the Dalai Lama uses the Buddhist Madhyam Marg through

which individual's mind can be trained by citing the Buddha's

teachings. The Dalai Lama teaches that individuals's every

activity should be in the direction to achieve Buddhahood. It is

due to this reason that even Tibet's independence movement is a

spiritual duty, "Mukti Sadhana".

Hence it could be argued that the approaches of peace of

nonviolence of Gandhi and the Dalai Lama have various commanality

but the methods and the techniques to resolve the conflict preva-

194

lent at social, political, economic, national and international

levels are different. However, the elements of nonviolence are

common in the methods of conflict resolution of both the

thinkers.

In nutshell, it can be said that Gandhi and the Dalai Lama

are concerned not only to resolve conflict but they fight for a

wider goal of a peaceful nonviolent world order based on justice

and equality where the social evils fear to tread. The compar­

ative analysis between the approaches and the methods of conflict

resolution of Gandhi and that of the Dalai Lama in the context of

Sociology of Peace and Nonviolence is, therefore, appropriate

and desirable.