As a practitioner of ahimsa, Gandhi was also simultaneously involved in a hermeneutical project of interpreting the Gita as a text of nonviolence. But he was advised by two of his colleagues Dharmananda Kosambi (1876–1947) and Swami Anand (1887–1976) to refrain from interpreting the Gita as a text of nonviolence. Kosambi told Gandhi to leave the task of textual interpretation to scholars and instead asked him to demonstrate through his own political practice the efficacy of nonviolence. Swami Anand warned Gandhi not to deduce nonviolence in the Gita from stray verses. Gandhi eventually admitted that the Gita ‘was not written to establish ahimsa’. However, he was astute enough to note that the desire for a cherished outcome could lead to the ‘temptation for untruth or himsa’. Gandhi observed that detached action reduced the possibility of impatience, anger, and the use of unfair means. This observation was recognized for its pragmatic utility by three Americans in resolving or managing conflicts. They were Richard Gregg (1885–1974), Martin Luther King Jr. (1929–1968), and Cesar Chavez (1927–1993). Gregg, who worked as arbitrator for resolving industrial disputes, realized that governments, industrialism, and trade unions were working within the framework of violence. Therefore, these were ineffective in resolving social conflicts in the long term. Gregg found an alternative in Gandhi’s method of nonviolent resistance, which he studied rigorously. He sought to translate this method through an inter-civilizational conversation between India and America. Like Gregg, Dr. King too realized that nonviolence was useful especially in the context of race relations in the mid-twentieth century America because while bitterness persisted in the aftermath of violent political action, nonviolence provided the possibility of a new relationship, a new love, and the opportunity for building a new community—the beloved community. From Dr. King, Cesar Chavez imbibed the lesson that nonviolence could be a liberating method of resistance for farm workers. He observed that Gandhi’s boycott was the near perfect instrument for nonviolent social change. This chapter narrates how Gregg, King, and Chavez pragmatically employed Gandhian nonviolence as a method for conflict resolution/management.