著者

間 永次郎

出版者

京都大学大学院アジア・アフリカ地域研究研究科

雑誌

アジア・アフリカ地域研究 (ISSN:13462466)

巻号頁・発行日

vol.17, no.1, pp.39-72, 2017-11-30 (Released:2017-12-13)

参考文献数

55

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This paper examines the relationship between Gandhi’s first nationalist movement (1919-1922) and his contemporaneous experiments with brahmacarya (sexual celibacy). Although voluminous works have dealt with Gandhi’s political engagements in the first nationalist movement, they have dismissed the significance of Gandhi’s experiments with brahmacarya during the movement; thus they have failed to unravel the reason behind Gandhi’s sudden suspension in response to the Chauri-Chaura riot. In this paper, I explore the development of Gandhi’s core idea of brahmacarya, namely “semen-retention (vīryasaṇgrah),” during 1918 to 1922. In so doing, I show that Gandhi’s purportedly “odd” and “paradoxical” ideas of “nonviolence in violence” (“hiṃsāmāṃ ahiṃsā”) and the “ethics of destruction” (the public burning of foreign clothes) during the movement were intimately linked to Gandhi’s inner psychological tensions created by his repressed manner of brahmacarya. Gandhi kept his “silence” about the massacre of the Moplah riot, which caused 10,000 deaths, but he suddenly responded to the Chauri-Chaura riot, which only caused 23 deaths. This was because only the latter could have made Gandhi aware of his inadequate manner of brahmacarya. What mattered to Gandhi was not the scale of physical violence in the outer-world, but rather the scale of the psycho-physical violence of his sexual desire.

著者

間 永次郎

出版者

一般財団法人 アジア政経学会

雑誌

アジア研究 (ISSN:00449237)

巻号頁・発行日

vol.58, no.4, pp.37-49, 2012-10-31 (Released:2014-02-05)

被引用文献数

1

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In 1915, Mohandas K. Gandhi (1869–1948) returned to India after his eight-year-long satyāgraha (non-violent struggle) in South Africa. As he initiated satyāgraha in India for the first time, he soon realized that the idea of ‘non-violence’ was misunderstood among his fellow countrymen; it was considered a practice followed by cowards and the weak. In order to eliminate this misconception, Gandhi argued that non-violence was by no means practiced by cowards but by manly and courageous Indian kṣatriyo (warriors). Having highlighted Gandhi’s muscular discourse on satyāgraha, Erikson (1969) termed the concept ‘militant non-violence’.This muscular and militant interpretation of Gandhi’s non-violence significantly influenced later Gandhian scholarship.Contrary to established views, in this paper I show that towards the end of his life Gandhi developed a new interpretation of non-violence that was neither muscular nor cowardly but based on his unique ideas on vyaktitva (personality). In order to demonstrate this, I examine Gandhi’s concept of brahmacarya (sexual celibacy) in relation to his political discourse on non-violence. Gandhi first took a vow of brahmacarya in 1906 during his sojourn in South Africa. During this period, his ideas of brahmacarya were rigorously austere and puritanical. However, after the late1920s, his views on brahmacarya gradually changed. More often than not, Gandhi stayed physically close to his female entourage not only in his āśram but also in public areas. At the end of his life, he even started to sleep naked with naked women under a banner of ‘the experiment’ with brahmacarya. Although this experiment caused controversy all over India, it has never been seriously examined philosophically in past scholarly works.Using original diaries written in Gujarati by Manubhen, a core participant of ‘the experiment’, I reveal three fundamental philosophical features of ‘the experiment’ in relation to tantra sādhanā.(1) Gandhi tried to become sthitaprajña, a man whose wisdom is never affected by organoleptic impulse. (2) Gandhi tried to realize his inner strī (woman) so that he could gain hidden śakti (spiritual power) that was thought to be essential in bringing permanent peace to communal conflict. (3) Through the yogic practice of vīryanigraha (semen retention), Gandhi aimed to realize his inner napuṃsaktva (impotecy) and become ūrdhvaretā (a man whose semen is sublimated) in which male and female sexual boundaries are transcended. This last experiment pointed toward Gandhi’s spiritual project of swarāj in the deepest sense—namely an epistemological emancipation from colonial domination.

著者

間 永次郎

出版者

日本南アジア学会

雑誌

南アジア研究 (ISSN:09155643)

巻号頁・発行日

vol.2017, no.29, pp.92-123, 2017

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本稿では、南アフリカでガーンディーのサッティヤーグラハ闘争が誕生する過程において、ガーンディーの「ブラフマチャリヤ(性的禁欲)」の実験がいかなる役割を果たすものであったのかを探究した。本稿では、第一に、サッティヤーグラハ闘争の開始を告げる1906年の人種差別法案撤廃を訴えるガーンディーの政治集会の演説をグジャラーティー語の原文から分析した。これにより、闘争の誕生を特徴付けていたものは、集会の中で、突如、ガーンディーが体験した内なる「シャクティ(<i>śakti</i>)」の発生にあったことを示した。第二に、1913年にガーンディーがブラフマチャリヤの実験の一つである「精液結集(<i>vīryasaṇgrah</i>)」について記した「秘密の章(Guhya Prakaraṇ)」と題するグジャラーティー語の記事を分析した。そして、先の体験が起こった背景には、この精液結集によってガーンディーの身体内に生命力の源泉である「精液(<i>vīrya</i>)」が蓄積されていたことが関係していたことを明らかにした。

著者

間 永次郎

出版者

京都大学大学院アジア・アフリカ地域研究研究科

雑誌

アジア・アフリカ地域研究 = Asian and African area studies (ISSN:13462466)

巻号頁・発行日

vol.17, no.1, pp.39-72, 2017-11

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This paper examines the relationship between Gandhi's first nationalist movement (1919-1922) and his contemporaneous experiments with brahmacarya (sexual celibacy). Although voluminous works have dealt with Gandhi's political engagements in the first nationalist movement, they have dismissed the significance of Gandhi's experiments with brahmacarya during the movement; thus they have failed to unravel the reason behind Gandhi's sudden suspension in response to the Chauri-Chaura riot. In this paper, I explore the development of Gandhi's core idea of brahmacarya, namely "semen-retention (vīryasangrah), " during 1918 to 1922. In so doing, I show that Gandhi's purportedly "odd" and "paradoxical" ideas of "nonviolence in violence" ("himsāmām ahimsā") and the "ethics of destruction" (the public burning of foreign clothes) during the movement were intimately linked to Gandhi's inner psychological tensions created by his repressed manner of brahmacarya. Gandhi kept his "silence" about the massacre of the Moplah riot, which caused 10, 000 deaths, but he suddenly responded to the Chauri-Chaura riot, which only caused 23 deaths. This was because only the latter could have made Gandhi aware of his inadequate manner of brahmacarya. What mattered to Gandhi was not the scale of physical violence in the outer-world, but rather the scale of the psycho-physical violence of his sexual desire.