Generally, we attribute Ahimsa-the non-violence as a dictum that prescribes non-snatching of anyone's life. Or in other simple words, it is said that not to take life of any of the living beings is non-violence. But, in reality, this is neither a true meaning of Ahimsa-the non-violence nor it is a complete derivation pertaining to the concept of it. As Ahimsa-non-violence is quite opposite to Himsa-the violence, we can say:
"Total non-violence consists in not hurting some other one's intellect, speech or action by own thought, utterance or deeds and not to deprive some one of his life."
Or in few words we can say like this:
"Abstinence in toto from violence is non-violence."
Mahatma Gandhi, agreeing to this meaning and definition of non-violence and connecting it with bravery declares it to be a [continuously] active force. In it, as Vinoba Bhave rightly points out:
"There must be preparedness for battle."
Mahatma Gandhi admits Ahimsa to be neither a rough thing, nor an inactive thought or a value established by man. He is of the firm belief that it is a dynamic and live value and an essential condition for existence, development and the ultimate goal [even the Unity]. Along with this, non-violence is a strongest force to be used properly and with high understanding, and not with equal ease. In Gandhi's own words:
"Ahimsa cannot be dismissed as lightly as you think. Ahimsa is the strongest force known. But if all can use the strongest force with equal ease, it would lose its importance. We have not been able yet to discover the true measure of the innumerable properties of an article of our daily use like water. Some of its properties fill us with wonder. Let us not, therefore, make light of the strongest force like Ahimsa, and let's try to discover its hidden power with patience and faith."
Through the ages, conflicts, though temporary in nature and subject to transformation by cooperation, are inevitable in various walks of human life including international field. Ahimsa-the non-violence-a value permanently present in human nature, in its different forms and through its many supplementary values show the way to overcome the situation of conflicts, or in other words transform conflicts into cooperation.
As everything in the world is subject of constant change, and conflicts also are not the exception, the nature of conflict too changes from time-to-time, no matter if conflicts are inevitable and the basis or root cause of them seems to be the same in one way or the other, Gandhian non-violence accords solution to all problems; it is capable to transform conflicts into cooperation to make the way of life peaceful and developing, if it is applied according to demand of time and prevailing circumstances in space.
For example, after passing through the process of development for thousands of years since man's inception on Earth, we are, now, witnessing the days of globalization. Citizens of the world are continuously coming close to one another in different ways, and in all walks of human life; day-by-day, the tempo of mutual cooperation is increasing. Even at international level dependence on each other is too so much increasing that no nation, how mighty or resourceful it maybe, can dream of its development by remaining indifferent and in the state of isolation. Today, none of the nations can remain without being the least affected from any change or from a series of events occurring at global level.
In such an unprecedented situation,we would have to march forward together, especially to resolve international problems or to transform global conflicts in larger interest. It is absolutely necessary for parties involved in dispute or a particular conflict that they come forward on the basis of following three fundamental points:
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