Текст книги "Сила ненасилия Махатмы Ганди"

Автор книги: Константин Кедров

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[MAKHATMA] GANDHI: FORCE IS THE NONVIOLENCE

“Izvestiya” of № on January 13,15, 1991.

Such people are born rarely. The value of Gandhi's activity exceeds the scope of our millenium, and the embodiment of its ideas, will most likely, fill millenium the future. This does not mean that by Gandhi – only for the future. The value of its ideas ever more grows, and for our time they are even more urgent, than for the first half of the 20th century, when it accomplished its life.

When by Gandhi it called Hindus to the nonviolent resistance to English colonial administration, to it and into the head it could not arrive, which someone can experience in this case hostility to the Englishmen. Moreover, it [neustanno] called to love those, whom resisted. To love and to protect their political enemies, remaining inflexible in settling of its ideas, means to be Gandhi's follower:

“If we will carry out all our responsibilities, rights it is not necessary it takes a long time to search for. But if we, not

after carrying out our responsibilities, let us be fixed after the rights, then they will be moved away from us,

as the stray flame”.

However, that here new, if another Christ spoke: “You do love the enemies of your and bless hating you”? New in the fact that after 1869 years from Christmas of Christ's was born man, which could carry out this commandment in the policy. righteous men not so there are many, but they there is. Thinkers are not always sufficient, but nevertheless we in state to the always name ten– other of names. Righteous man, thinker politician in one person – this phenomenon is unique, name to it Gandhi's [Makhatma].

Once during the [induistsko]– Moslem pogroms young terrorist completed unsuccessful attempted murder of Gandhi. First words after the attempt: “Do not feed hatred for this young person. It is in error and deserves condescension”. In the sign of protest against the violence and the injustices it declared hunger strikes and being no one not noted for the beginning jurist, and after becoming well-known dissident, and already at the apex of glory. As the acknowledged spiritual leader of entire India it protested against all nuances of injustice, with which encountered its fate. “I more often will agree to be that torn to pieces on the part, than I will renounce from the oppressed classes”.

It is here necessary to understand that by Gandhi never is recognized itself the division of society into the classes. Oppressed – this and the despised, persecuted lowest castes in India; and Moslems, when them they subject to the pursuits of [induisty]; and [induisty], persecuted by Moslems; and the Englishmen, when the infuriated people is brought down on them; and the entire population of India, when it is suppressed by British crown.

“Thus far man on his own free will not place himself on the quite last place among the neighbor, to those times there is no for it rescuing. In order to contemplate the universal and omnipresent spirit of truth, it is necessary to know how to love such most negligible creation as we themselves”.

By Gandhi it is not exhausted to the fabrications in search of the methods of nonviolent resistance to the evil:

“Violence is in actuality the expression of an internal feeling of weakness”.

Solid [induist] on the persuasions, it, disrupting all prohibitions, is friends with the representatives of the lowest castes, it goes in their dwellings, it passes the night in the blocks of those rejected.

It starves into the sign of protest against the British dominion in India; but as soon as people anger attacks the Britons, it declares the hunger strike in defense of Englishmen.

By Gandhi it fights not with Britain, but for the restoration of the moral bases of society.

It considers that man must bear the cloths, woven by his own hands, and entire

India sits down itself for the looms. Englishmen increase tax by the salt – by Gandhi it calls entire India to forego the salt itself eats only unsalted food.

Its ideal – return to nature, failure of the industrial way of development, the minimum of material needs and limitless love for entire living. However, the central objective of life – self-knowledge. Search for the truth: “My comprehensive experience convinced me that there is no other god, besides truth”, at the end its long and very laborious life of Gandhi it made the staggering discovery: “I entire life considered that the god is truth; however, after forty year searches and reflections I understood that is correct the reverse assertion”.

Namely: “Truth – is god”.

As all great discoveries, it is brilliantly simple. But behind this lies incredible

complexity. Once to Gandhi it said: “God is everything, it even atheism of atheists, if the atheist

it is accurate to truth”. The depth of this approach is not yet comprehended by humanity, and Gandhi's personality still remains riddle for billions of people.

But who such was in actuality Gandhi?

I fear, that any answer to this question will be naive and limited. The personalities of this scale so widely light up life that each sees in it its. Nehru's [Dzhavakharlal], the political associate of Gandhi, did not assume and did not understand his religiosity. He considered this the Indian specific character of Gandhi, and not more.

The student years of Gandhi were conducted in England. Here it fell into the environment of theosophists in the chapter of Annie [Bezant]. Theosophy was approached the association of Hinduizm and occult knowledge with the high revelations of Christianity. They began to greedily question young person about the secrets of the ancient of religion, but by Gandhi simply nothing he knew about wealth of his of religion. It did not eat meat, was stored conjugal faithfulness, and all. Theosophists turned the look of the beginning jurist [k] You [bkhagavadgite] and to gospel. By Gandhi it was struck by the similarity of the commandments of Hinduizm to the highland sermon of Christ.

Truly noble person knows all people as one and with happiness he pays by the good

for that caused to it evil. After reading these verses from [Bkhagavadgity], with Gandhi with the rejoicing it saw the same thoughts in the gospel.

“Into the indescribable enthusiasm led me the following lines: But I tell you: do not oppose to that offending; but if who strikes you into the right cheek your, substitute to it other; and who will want to be judged with you and to take in you jacket, return to it caftan”.

In the student years of Gandhi ever more it converges with the Christians, and Christians open for the young person depth and wealth of his religion – Hinduizm. Gandhi's mind never was credulous. General with the theosophists and the Christians, it read the atheistic literature, extremely fashionable in those times: “I read several atheistic books, whose name no longer I remember. They produced to me no impression, since I already traversed desert of atheism… If we love our neighbor, no changes, at least and revolutionary nature, they cannot make us good”.

Already in the ripe years of Gandhi gives exquisite description of scene on the cemetery, which finally arranged all points above “i”. This was conversation between the priest and the very self-confident gentleman, who, in my view, and now did not lose his urgency.

“– Well as, sir, do believe you in existence of god?

– Yes, answered that quietly.

– Then say to me, if you please, which the value of your god and where it is located?

– [O], if b we knew. It – in our hearts.

– To Nun, do not assume me for the child! – said atheist and [torzhestvuyushche] looked on us.

Priest [smirenno] was silent.

This conversation even more strengthened my prejudice against the atheism”.

And nevertheless in the religious searching of young Gandhi some decisive breakthrough was not sufficient. Yes, it opened for itself the most great values of Hinduizm and Christianity, he became deeply religious person. But religious people there are many, many [induistov] and Christians. Its way of Gandhi found, after being introduced to Leo Tolstoy's study:

“The book “reign [Bozhie] inside us” literally took me, left the indelible

track in my soul. I increasingly more deeply understood the limitless possibilities of universal love”.

It will not by exaggeration say that Gandhi succeeded in carrying out in India that which to Tolstoy did not have luck to personify in Russia: to avoid bloodshed and via nonviolent fight to lead its people to the freedom. True, one should remember that neither Tolstoy nor Gandhi considered political freedom the final goal.

The moral purification of man, return to the most great moral values of world religions – was such their dream. It yet was not carried out. But there is no doubt whatever, that on the outcome of century we approached the revelations of Leo Tolstoy and Gandhi. In Russia the sudden moral transformation of academician Sakharov became this tangible bridge above the abyss. Similar to Gandhi, it did not begin to conceal from those surrounding the truth, which to it was opened, and it proved to be in the reference.

As always, [nenasilie] of authority they answer violence. By Gandhi it repeatedly occurred in the prison.

On the law court it recalled the words of the great American humanist of Thor: “It cannot be been by honest person without having proven to be in the prison”. On the outcome of century academician [A]. [D]. Sakharov will repeat the same words. He resisted totalitarianism by Gandhi's method. By Gandhi it conquered – India became independent variable.

Sakharov conquered in 1985 – in the Soviet Union the Stalinism was exposed and condemned at the state level. But victory – this always and defeat. In independent India began the slaughter between the Moslems and [induistami].

Reconstruction in the Soviet Union is darkened by highland Karabakh, [Sumgaitom], by Fergana,

by Tbilisi slaughter and now by Vilnius. Sakharov did not maintain moral flour and prematurely he left from the life.

By Gandhi with the bitterness it exclaimed: “Earlier I prayed god to give to me 90 years of life, now I to mole about death”.

[Vosmidesyatishestiletniy] majestic old man, robed in the homespun clothing, [s]

by staff it goes into the places of desperate [mezhreligioznoy] struggle. It reads out at the meetings fragments from the bible, the Koran and Veda, that call people to the peace into the name of the god: “I assume that the bible, the Koran, [Zend]– avesta are charismatic just as Veda”.

During the meeting of reconciliation Gandhi approaches religious fanatic– sectarian and he shoots at the support. By Gandhi it died in the hospital with the words: “[Khe] of frames”, in Russian “against [Bog]1”. Gandhi's death the same is one-piece as its life. “The skill of dying emerges as natural consequence of the skill of living… The skill of dying to lies in the fact that meet death is joyful during the performance of its debt. The unwillingness to cause evil to its enemy or to deprive his life is insufficient. You must protect its even at a cost of lives”.

Gandhi it did not want any material tracks of its stay on the earth to remain and it bequeathed to scatter its dust above the ganges. But they carried out will not completely. They nevertheless left and buried the part of the ashes so that it would be where bow to the great person. On the rock plate the last words of Gandhi: “[Khe] of frames”. As one would expect, Gandhi's grave became the place of religious worship.

In many remarkable works about Gandhi, that emerge in our country, there is one and the same deficiency: By Gandhi it appears as public figure among the populous assemblages. Meanwhile the deepest revelations of Gandhi were obtained in the solitude, conversing with the god. Not per minute merciful calmness, but in the deepest desperation of Gandhi frequently found a way out from the most insoluble contradictions:

“When any hope is lost, when no one helps nor comforts, I revealing,

that from somewhere appears the aid. Entreaty, divine service, prayer not religious prejudices. This of action are more real than food, drink, seat or walking. Without the exaggeration it is possible to say that only they are real, and everything else is unreal”.

Do know we, and atheists, and believers, the force of this deep spiritual contact with the highest? Secret of the spiritual life of man inaccessible. Here the reign of religion and skill.

“I do not desire so that my house would be enclosed from all sides by wall and so that my windows would be

it is tightly boarded up. I want so that the culture of all, countries freely would penetrate my house.

But I do not desire so that me they would bring down from the feet”.

Gandhi never it asserted that the truth was opened to it in full weight. He perfectly well understood the limitedness of human judgments about the god. “Those weak, instantaneous flashes of the truths, which I could see, hardly they will express the idea of the uncommon radiance of truth, into millions of times of of stronger than the radiance of the sun, which we each day see. The fact that I understood, is only weak reflection of this powerful radiance”.

Gandhi's exclamation: “I want to see god face to face” – the daring impulse of human spirit, not clouded by self-confidence.

By Gandhi it testified that with the life with it there were numerous phenomena, which are not entered in the framework of ordinary experience and are called word “miracle”. One of such miracles occurred at the end Gandhi's life.

When disorders began and the hostility between [induistami] and Moslems, to Gandhi it said,

that if does not cease the slaughter, there will be terrible earthquake. Unfortunately, disorders did not cease, and earthquake occurred. About this episode testifies Nehru's [Dzhavakharlal] in his book “discovery of India”. Nehru considers this case simple agreement; however, recently in the press began to appear completely serious communications, that the aggressive pulses, which go from the man, can cause deviations in the geomagnetic sphere by their emissions.

This only one of the episodes, which became the object of consideration, since Gandhi's itself, following

of ancient tradition, it hid from those surrounding everything which could introduce into the temptation of trickery and charlatanism. “There are things which they are known only to you and your creator. They, of course, cannot be revealed”. Let us note that the Christ, healing blind since birth, does not order that to tell about that happened by that surrounding.

Here we come to the moment most striking – Gandhi's solitude. Men,

which so frequently comes out among the multithousand crowds, people preacher, who travelled all over entire India, going in front of his numerous followers, was lonely. “The one who he wants to be in the friendship with the god, it must remain lonely or make by its friends of all”.

Let us recall, tomcat is lonely Leo Tolstoy in the clear clearing in the environment of its close ones. As was lonely academician Sakharov on the platform before the [ulyulyukayushchim] hall, and let us understand that is the [koe] solitude of Gandhi. That entire India considered victory, by Gandhi perceived as defeat. India rejoiced – by Gandhi it grieved. It fought not with the British dominion, but with the dominion of the spirit of hatred and greediness.

Love for all people, and in particular to weak and to the enemies, this indeed is almost inaccessible for the individual person. But when something is inaccessible for one, can, here and acquires special sense the unity of people for the highest purpose. Paradox in the fact that, after obtaining independence, India did not find spiritual unity around the great idea, it became great, but usual state.

By Gandhi perceived this as “personal defeat”. Specifically, personal: “Only hope for the [strazhdushchego] peace is narrow and direct method nonviolence. Million similar to me can fail in the attempt to prove truth by their own life, but this there will be their personal failure, but not in which case not of this eternal law”.

However, what does prevent the establishment on the Earth of laws the nonviolence and love? They earlier indicated that property. It is said, it corrupts innocent showers, it makes with their greedy and severe. Consequence was named reason. Property itself cannot be either good, or evil. It is possible to use both to the good and to the evil matter. It is possible to construct the art gallery as [Tretyakov], while it is possible, having no property, this gallery to rot and to reconstruct into the ordinary building. Now, when in our country questions of property became so they were important and urgent, it is appropriate to listen to Tolstoy and Gandhi: “[Odolevayte] hatred by love, untruth – by truth, violence – by patience”.

Gandhi it considered that the earth is God, is God, but not state. Property – these are of its kind lease in gentlemen. Payment for the lease – the responsibility before all those being requiring. This, in addition can cause haughty [ukhmylku] in the country, where the centralized charity – occasion for the stealing. All this thus. But if we are distracted from the sad conversion of money in the strange pocket – where, “first, how much excess it earned, that is perhaps appropriate to again listen to Gandhi's warning:

“Not compulsorily man is happy, when he is rich, or unfortunate, when he is poor. We frequently see that the rich people are unhappy, and paupers are happy. Millions of people will be always

poor. Seeing all this, our ancestors broke us from the luxury and the enjoyment… In the society there are no [pariev], be it millionaires or poor. Both those and, etc – the creation of one and the same ailment. Both those and other people”.

I understand, which so is difficult to recognize that no rich and poor, cooperators, bureaucrats, and there are only people. Living, that suffer, that are been in error, regaining vision, blinded by hatred; and reconciliation above the hostility – this is only way to the rescuing both in the terrestrial and in the celestial plan.

Tolstoy and Gandhi did not live until those times, when [nenasilie] will become not only moral religious principle, but singularly accurate tactics of survival in the epoch of nuclear weapon. [A]. [D]. Sakharov lived until these times.

The calls of Tolstoy and Gandhi to love entire living did not find response in the hearts of the majority of people. Well, what zh, could not love – we will “guard environment”, otherwise let us perish in the ecological catastrophe. And here rights proved to be Gandhi, in its time so hunted down by the mockeries of skeptics that even itself called crank.

It was once said, that the cranks decorate life. They do not decorate – they save. Since

the different way of rescuing humanity does not have.

Space law nonviolence, announced in the antiquity by Buddha and Christ, anew opened by Tolstoy for the European intelligentsia at the end of the 19th Century, in effect was again proven by the activity of Gandhi in India of the first half of the 20th century. On the outcome of century this law was again opened and confirmed by academician Sakharov's selflessness. And never under no circumstances humanity will forego the revelation of Gandhi's [Makhatmy].

“Humanity can get rid of the violence only by way nonviolence. Hatred can

to be conquered only by love”.

I would want to slightly paraphrase this truth, after replacing word “humanity” with the words

“our country”.

Here I returned involuntary tribute to the universal error: reduced the revelation of Gandhi to the iridescent prospect for social peace. [Nenasilie] in the society – this is only the consequence of harmony between the man and the peace. [Nenasilie] must be in the soul of man. Only then it makes sense and reality, finds indestructible force. [Nenasilie] not means, but purpose itself.

It is not necessary to think that by Gandhi it was moved only with compassion. Limitless love for entire living – [akhimsa] – this for Gandhi, first of all, way for the spiritual perfection: “Infinite tendency toward the perfection – right each. It is its own reward”.

© Copyright: Constantine [Kedrov], 2009

Evidence about the publication of №1912017624

МАХАТМА ГАНДИ: СИЛА НЕНАСИЛИЯ

«Известия» № 13, 15 января 1991 г.

Такие люди родятся редко. Значение деятельности Ганди выходит за рамки нашего тысячелетия, а воплощение его идей, скорее всего, заполнит тысячелетие грядущее. Это не значит, что Ганди – только для будущего. Ценность его идей все более возрастает, и для нашего времени они еще более актуальны, чем для первой половины XX века, когда он совершал свой жизненный путь.

Когда Ганди призвал индусов к ненасильственному сопротивлению английским колониальным властям, ему и в голову не могло прийти, что кто-то может испытывать при этом враждебность к англичанам. Более того, он неустанно призывал любить тех, кому оказывал сопротивление. Любить и защищать своих политических противников, оставаясь непреклонным в отстаивании своих идей,– значит быть последователем Ганди:

«Если мы выполним все свои обязанности, прав не нужно долго искать. Но если мы, не

выполнив своих обязанностей, устремимся за правами, то они будут удаляться от нас,

как блуждающий огонек».

Что же тут нового, если еще Христос говорил: «Любите врагов ваших и благословляйте ненавидящих вас»? Новое в том, что спустя 1869 лет от Рождества Христова родился человек, который смог осуществить эту заповедь в политике. Праведников не так много, но они есть. Мыслителей всегда не хватает, но все же мы всегда в состоянии назвать десяток-другой имен. Праведник, мыслитель и политик в одном лице – это явление единственное, имя ему Махатма Ганди.

Однажды во время индуистско-мусульманских погромов молодой террорист совершил неудачное покушение на жизнь Ганди. Первые слова после покушения: «Не питайте ненависть к этому молодому человеку. Он заблуждается и заслуживает снисхождения». В знак протеста против насилия и несправедливости он объявлял голодовки и будучи никому не известный начинающим юристом, и став известным диссидентом, и уже на вершине славы. Как признанный духовный вождь всей Индии он протестовал против всех оттенков несправедливости, с которыми сталкивала его судьба. «Я скорее соглашусь быть растерзанным на части, чем отрекусь от угнетенных классов».

Здесь надо понять, что Ганди никогда не признавал деления общества на классы. Угнетенные – это и презираемые, гонимые низшие касты в Индии; и мусульмане, когда их подвергают преследованиям индуисты; и индуисты, гонимые мусульманами; и англичане, когда на них обрушивается разъяренный народ; и все население Индии, когда оно угнетаемо британской короной.

«Пока человек по собственной свободной воле не поставит себя на самое последнее место среди ближних, до тех пор нет для него спасения. Для того чтобы созерцать всеобщий и вездесущий дух истины, надо уметь любить такие ничтожнейшие создания, как мы сами».

Ганди неистощим на выдумки в поисках методов ненасильственного сопротивления злу:

«Насилие в действительности является выражением внутреннего чувства слабости».

Твердый индуист по убеждениям, он, нарушая все запреты, дружит с представителями низших каст, заходит в их жилища, ночует в кварталах отверженных.

Он голодает в знак протеста против британского владычества в Индия; но как только народный гнев обрушивается на британцев, он объявляет голодовку в защиту англичан.

Ганди борется не против Британии, а за восстановление нравственных основ общества.

Он считает, что человек должен носить ткани, сотканные собственными руками, и вся

Индия садится за ткацкие станки. Англичане повышают налог на соль – Ганди призывает всю Индию отказаться от соли и сам ест только несоленую пищу.

Его идеал – возвращение к природе, отказ от индустриального пути развития, минимум материальных потребностей и безграничная любовь ко всему живому. Однако главная цель жизни – самопознание. Поиск истины: «Мой всесторонний опыт убедил меня, что нет иного Бога, кроме истины», в конце своей долгой и многотрудной жизни Ганди сделал потрясающее открытие: «Я всю жизнь считал, что Бог есть истина; однако после сорокалетних поисков и размышлений я понял, что верно и обратное утверждение».

А именно: «Истина – это Бог».

Как все великие открытия, оно гениально просто. Но за этим кроется неимоверная

сложность. Однажды Ганди сказал: «Бог есть все, он даже атеизм атеистов, если атеист

верен истине». Глубина такого подхода еще не осмыслена человечеством, и личность Ганди все еще остается загадкой для миллиардов людей.

Но кто же такой в действительности был Ганди?

Боюсь, что любой ответ на этот вопрос будет наивен и ограничен. Личности такого масштаба настолько широко озаряют жизнь, что каждый видит в нем свое. Джавахарлал Неру, политический сподвижник Ганди, не принимал и не понимал его религиозности. Он считал это индийской спецификой Ганди, и не более.

Студенческие годы Ганди провел в Англии. Здесь он попал в окружение теософов во главе Анни Безант. Теософия стремилась к объединению индуизма и оккультных знаний с высокими откровениями христианства. Молодого человека стали жадно расспрашивать о тайнах древней религии, но Ганди просто ничего не знал о богатстве своей религии. Он не ел мяса, хранил супружескую верность, и все. Теософы обратили взор начинающего юриста к Бхагавадгите и Евангелию. Ганди был поражен сходством заповедей индуизма с Нагорной проповедью Христа.

Истинно благородный человек знает всех людей как одного и с радостью платит добром

за причиненное ему зло. Прочитав эти стихи из Бхагавадгиты, Ганди с ликованием увидел те же мысли в Евангелии.

«В неописуемый восторг привели меня следующие строки: А я вам говорю: не противься обижающему; но если кто ударит тебя в правую щеку твою, подставь ему и другую; и кто захочет судиться с тобою и взять у тебя рубашку, отдай ему и кафтан».

В студенческие годы Ганди все более сближается с христианами, а христиане открывают для молодого человека глубину и богатство его религии – индуизма. Ум Ганди никогда не был легковерным. Общаясь с теософами и христианами, он читал и атеистическую литературу, чрезвычайно модную в те времена: «Я прочитал несколько атеистических книг, названия которых уже не помню. Они не произвели на меня никакого впечатления, так как я уже прошел через пустыню атеизма… Если мы не любим своего ближнего, никакие перемены, хотя бы и революционного характера, не могут сделать нас хорошими».

Уже в зрелые годы Ганди дает восхитительное описание сцены на кладбище, которая окончательно расставила все точки над «i». Это был разговор между священником и весьма самоуверенным джентльменом, который, на мой взгляд, и сейчас не потерял своей актуальности.

« – Ну как, сэр, верите вы в существование Бога?

– Да,– ответил тот тихо.

– Тогда скажите мне, пожалуйста, какова же величина вашего Бога и где он находится?

– О, если б мы знали. Он – в наших сердцах.

– Ну-ну, не принимайте меня за ребенка! – сказал атеист и торжествующе посмотрел на нас.

Священник смиренно промолчал.

Эта беседа еще более усилила мое предубеждение против атеизма».

И все-таки в религиозных исканиях молодого Ганди не хватало какого-то решающего прорыва. Да, он открыл для себя величайшие ценности индуизма и христианства, стал глубоко религиозным человеком. Но религиозных людей много, много индуистов и христиан. Свой путь Ганди обрел, познакомившись с учением Льва Толстого:

«Книга «Царство Божие внутри нас» буквально захватила меня, оставила неизгладимый

след в моей душе. Я все глубже понимал безграничные возможности всеобъемлющей любви».

Не будет преувеличением сказать, что Ганди удалось осуществить в Индии то, что Толстому не посчастливилось воплотить в России: предотвратить кровопролитие и путем ненасильственной борьбы привести свой народ к свободе. Правда, следует помнить, что ни Толстой, ни Ганди не считали политическую свободу конечной целью.

Нравственное очищение человека, возвращение к величайшим моральным ценностям мировых религий – такова была их мечта. Она еще не осуществилась. Но нет никакого сомнения, что на исходе века мы приблизились к откровениям Льва Толстого и Ганди. В России таким осязаемым мостиком над бездной стало внезапное нравственное преображение академика Сахарова. Подобно Ганди, он не стал таить от окружающих истину, которая ему открылась, и оказался в ссылке.

Как всегда, на ненасилие власти отвечают насилием. Ганди не раз оказывался в тюрьме.

На суде он вспомнил слова великого американского гуманиста Торо: «Нельзя быть честным человеком не оказавшись в тюрьме». На исходе века эти же слова повторит академик А. Д. Сахаров. Он сопротивлялся тоталитаризму методом Ганди. Ганди победил – Индия стала независимой.

Сахаров победил в 1985 году – в Советском Союзе сталинизм был разоблачен и осужден на государственном уровне. Но победа – это всегда и поражение. В независимой Индии началась резня между мусульманами и индуистами.

Перестройка в Советском Союзе омрачена Нагорным Карабахом, Сумгаитом, Ферганой,

тбилисской бойней и теперь Вильнюсом. Сахаров не выдержал моральной муки и преждевременно ушел из жизни.

Ганди с горечью воскликнул: «Раньше я молил Бога дать мне 90 лет жизни, теперь я молю о смерти».

Восьмидесятишестилетний величественный старец, облаченный в домотканую одежду, с

посохом идет в места отчаянной межрелигиозной схватки. Он зачитывает на митингах отрывки из Библии, Корана и Вед, призывающие людей к миру во имя Бога: «Я полагаю, что Библия, Коран, Зенд-Авеста боговдохновенны так же, как и Веды».

Во время митинга примирения к Ганди подходит религиозный фанатик-сектант и стреляет в упор. Ганди умер в больнице со словами: «Хэ Рам», – по-русски «О Бог1». Смерть Ганди такая же цельная, как его жизнь. «Искусство умирать вытекает как естественное следствие из искусства жить... Искусство умирать состоит в том, чтобы встретить смерть радостно при исполнении своего долга. Нежелание причинить зло своему врагу или же лишить его жизни недостаточно. Вы должны защитить его даже ценою жизни».

Ганди не хотел, чтобы оставались какие-либо материальные следы его пребывания на земле и завещал развеять свой прах над Гангом. Но завещание выполнили не полностью. Часть пепла все же оставили и похоронили, дабы было где поклониться великому человеку. На каменной плите последние слова Ганди: «Хэ Рам». Как и следовало ожидать, могила Ганди стала местом религиозного поклонения.