sia in . Inlian English Novel AMBUJ SHARMA |Gandhiji not only influenced a majority of Indian writers but also a good number of writers all over the world. He directly or indirectly has left a tremendous impact on the world thinkers and philosophers. Though Gandhiji has influenced Indian English literature as a httpisomwiaie baskraanverter.com revealing impact on the Indian English Fiction in the choice of themes and . Goegle:Books Download Demo Version The present book is an attempt to bring http dewardie book-eodverter.com English novelists, particularly on Mulk Raj Anand, R.K. Narayan, Raja Rao, Goggte BUGS’ Download Demo Version Hopefully this book shall draw the httpstwwvebootlconverter.com students of the Indian English Fiction. Google Books Download Demo Version Rs. 450http://www.ebook-converter.com Google Books Download Demo Version http://www.ebook-converter.com Google Books Download Demo Version http://www.ebook-converter.com Google Books Download Demo Version aigGANDHIAN STRAIN http: vaya RBARKERENGH REGED Google Books Download Demo Version http://www.ebook-converter.com Google Books Download Demo Version http://www.ebook-converter.com Google Books Download Demo Versionhttp://www.ekoak-cony ets hgem Google Bah Ban ean AeNaveE'sIon http://www.ebook-converter.com Google Books Download Demo Version http://www.ebook-converter.com Google Books Dawnajcasthemo Version SARUP & SONS NEW DELHISarup & Sons 4740/23, Ansari Road Darya Ganj, New Delhi-110002 Ph. : 23281029, 23244664 Fax : 011-23277098 http:/AWWWEBSOREEOHVelter.com Google Books Download Demo Version http:/MWZBSSR-eBAVEHEF com Google Books Download Demo Version ISBN : 81- @ 5-520- http://www.ebook-converter.com Google,Reeks Download Demo Version Ist Edition 2004 Printed in India Published by Prabhat Kumar Sharma for Sarup & Sons Laser typesetting at Manas Typesetter, New Delhi Printed at Mehra Offset Press, Delhihttp://www.ebook-converter.com Google Books Download Demo Version http://www.ebook-converter.com For Google Fook ye Pia? Radon Gamarsion http://www.ebook-converter.com Google Books Download Demo VersionCONTENTS http://www.ebook-converter.com Preface 1 indhian Thayght 1. Google Books Download Demo Version 2__ The Theme of Exploitation and Gandhi: Mulk Raj Anand 7 http://ywww-eboek-converter.com Raja Rao and R.K. Narayan 114 Google Book | Demo Version Shadow from Ladakh and A Bend in the Ganges 136 http://www.ehagksconverter.com Chaman Nahal's The Gandhi Quartet. 153 Google Books Download Demo VersionPREFACE Http: /dwyiv@le Ook 60H Sheela ERbet tamoce personalities of i twentieth century. Some thinkers place him Googlecdeaaks. vce ja. ae emna,Vaksian the hearts of the millions world over. http://www eboakecen Ver valerie tas agood number of writers all over the world, He directly or indirectly left an incessant and an everlasting impact on the world thinkers Google BuskE Downie Danieeyersion ‘after Gandhi on the scene were equally influenced by him through his writings and through his critics. He was a versatile genius and http: /wwriebookteotry erterte ory wisdom to ‘the ignoramuses. Though he was a world-thinker, his heart throbbed more for his own countrymen. He was always anxious about the Googte Seeks BownleadDBere-¥ exsion ‘centuries under the tyranny of the British rule. He always dreamt of a nation free from slavery, ignorance, superstitions and religious bigotry. Though Gandhiji has influenced Indian English Literature as a whole, he has left a more potent and revealing impact on the Indian English fiction in the choice of themes and characters. Under his influence majority of Indian novelists have shifted their themes from the urban to the rural India. Right from the earlier to the recent Indian novelists, there is ‘a conscious shift of emphasis from the city to the village, or there is implied a contrast between the two — urban luxury and sophistication on the one hand and rural modes and manners on the other’. (lyengar 78) Humayun Kabir's Men and Rivers, Shankar Ram's Love of Dust, K.S. Vankataramani’s| Murgan the Tiller and Kandan the Patriot are some remarkable examples of early Indian English novels revealing Gandhian impact. Mulk Raj Anand’s novels like Untouchable, Coolie, Two Leaves ind a Bud, The Village, The Sword and the Sickle, The Big Heart, http:/AWWas, ebaakaGapuectekeONR narayans Waiting for the Mahatma, Raja Rao's Kanthapura, Bhabani GooglaBaake awNcad Nana. ATSB later novels which clearly show Gandhian influence. There are some . Is_li ¥ e Inner Fury, Khwaja htt P . 1 WUE SOR CORE her Co y Hungers, Khushwant Singh's A Train to Pakistan etc. which indirectly reveal Googté B38Ks Download Demo Version The present study is a sincere attempt to bring to light Gandhian impact on Indian English Novelists, particularly on Mulk http:/Rawmeboehs convert ereonrtachaya, Manohar Malgonkar and Chaman Nahal. Though there are some articles and books on the subject but, as a matter of fact, there is Googtt-Books Downtead Bemesersion ‘show the Gandhian impact mainly on Mulk RajAnand, R.K. Narayan and Raja Rao. But in the present study | have endeavoured to show this impact on the novelists like Bhabani Bhattacharya, Manohar Malgonkar and more particularly on Chaman Nahal in addition to the big-Trio — Mulk Raj Anand, R.K. Narayan and Raja Rao. Owing to paucity of space, I have concentrated only on major, widely known Indian English fictionists. Hopefully this book shall draw the attention of the learned scholars of the Indian English Fiction. | am deeply beholden to Prof. Swatantra Kumar, honourable Vice-Chancellor, Gurukul Kangri University, who has been an incessant source of inspiration in all difficult situations. |also record a sense of gratitude and obligation to Prof. Ved Prakash Shastri, Hon'ble Pro-Vice-Chancellor, Gurukul Kangri University, for timely inspirations and valuable suggestions. | am equally Sharma, arf 1 Professor of English, htt p:/JAW eR ROK eo Nkl VEIL Ghee or ner and inspiration. No lessis my gratitude to Prof. M.R. Verma, Dean, culty of Humani Gurukt Hein, far pis weighty Goodii BOnks, howalaain. eiaian son who have gone a way long in the attainment of my present http: /#@WWbook-converter.com Ambuj Kumar Sharma Google Books Download Demo Version http://www.ebook-converter.com Google Books Download Demo Version1 Ambuj Kumar Sharma 1 GANDHIAN THOUGHT http://wwwreébeekseomrerter: deliv thought of M.K. Gandhi and it would be very difficult to write or say something new which has not been attempted by the numerous scholars of Googte Biobles' Dew hiond Denie-Version scholars have written about his ideas, his values and his personality. Moreover, he himself has written much about his experiences and http:/Avannebeakusenventagepatine story of My Experiment with Truth is an authentic source to know the real Gandhi — his life and philosophy as he himself has written in the Google Back sdsevKuoad Demo Version Itis not my purpose to attempt a real autobiography or story http://WwiebGOReSHVETER CORT re: the story will take the shape of an autobiography. My experiments in e spiritual i ur 1 i Google BiGKS DoWiléar pena V7 ersidh jave derived such power as T possess for working in the polltical fie The experiments I am about to relate are spiritual, or rather moral; for the essence of religion is morality. Only these matters of religion that can be understood as much by the children as by older people, will be included in this story. If | can narrate them in dispassionate and humble spirit many other experiments will obtain from them help in the onward march, (ii) However, it becomes necessary to ponder over his philosophy and thought before any study on M.K. Gandhi is attempted. In this chapter, my endeavour would be to take into account Gandhiji's thought — social, political, economic and religious. To trace his influences on Indian English fiction, itis inevitable to peepGandhian Strain in the Indian English Novet 2 thoroughly into the immensity of his mind. The remarkable qualities of his personality were courage, simplicity, frankness and lucidity. He never hesitated in revealing his mind to the world. He was a http: Nig who ANNE all OK Welatiiiate rtd s with the re une was a god-head who did not spare ie for his own follies as iyi 1 . Googlé B56Ks Download Demo Version $4 was a man who was working on himself as a jeweller works on an uncut diamond. Also, he was extraordinarily introspective http://wwvrtebootuconrverte re on 2° as others, but | cannot do so because he judged them not ruthlessly but compassionately. So, how shall | put it? While he judged others Google Books'Bowntoadé Demo'Version before the bar of his own conscience, of the still small voice which continued to whisper to him all his life, till it was strong enough to http://wwwrebeokeceonverter.com Basically he was a socialist and his sole aim was the real service of mankind. He was the real lover of mankind except the Googledsooks.Woywnload Lema WAcsaN and its people were his family: “I love all mankind as | love my countrymen because God dwells in the heart of every human being, and | aspire to realize the highest in life through the service of humanity” (Gandhi's Life 86). His love was all embracing and universal witn no boundaries of caste, creed, economic status and religion. He wanted to vanquish all the social evils from the Indian society and wanted India to become a paradise on earth. Even in the hardcore criminals, he could see some tinge of divine spark. He felt a deep concer to ‘redeem their souls’. The half naked frail man was world's favorite. His numerous contemporaries were ‘willing captives of his mysterious charm and power' and found it difficult to wriggle ‘out of the brilliant spell of his charming personality. His love was3 Ambuj Kumar Sharma immense, universal and unequalled and enabled him to.win the hearts of all. He returned good for evil. A Gujrati didactic stanza likewise gripped his mind and heart and became his guiding principle and a passion for him. Here are those wonderful lines: http‘// ebook-converter-com ‘Of watér give @ goodly meal; ‘or a Bowl For a kindly greeting bow thou down with zeal; Google ROSKEDAWNISagy Demo Version Thus the words and actions of the wise regard, http://wwwiepookéorverter.com But the truly noble know all men as one, and return with gladness good for evil done. Google Books Downltati Deft Version He was the embodiment of the unparalleled love of mankind. Gandhi a6 id the ane ik adoration of truth and http Layne hoi) 6 ed hE babs Hi tings: But one thing took deep root in man — the conviction that Google BaoKks Downtoatt Deis Version * ‘Truth became my sole objective. It began to grow in magnitude every day and my definition of it also has been ever widening. (Gandhi's Life 34) He believed that truth is an ultimate reality and the search of truth is the real aim of life: “Truth is like a vast tree, which yields more and more fruit the more you nurture it. The deeper the search in the mine of truth, the richer the discovery of the gems buried there in the shape of openings for an ever-greater variety of service” (Gandhi's Life 10). According to Gandhiji, the weapon of truth and love was infallible. He believed that ‘ahimsa’ (non-violence) was the basis of the search for truth: “This ahimsa is the basis of the search for truth. | am realizing every day that the search is vain unless it is founded onGandhian Strain in the Indian English Novel 4 ahimsa as the basis’ (Gandhi's Life 35). For him truth and non-violence were twin pillars of foundation of religion. He was ready to sacrifice anything for the sake of his a re 50 o k-co as Thuert writes: http://www agk is cs on on vert Er 2 not give up for the sake of my country. Excepting, of course, two things and two things Google BoSkS DSWioat Denia version Truth and non-violence were Gandhi's flesh and blood and were http://wevev eso ok-corny ertersoem is rot mere philosophical principle, it is the rule and breath of my life” (Gandhi's Life 53). He was against war and violence. Although, he desired Google Books: DewiioddsDenstersion was not based on violence and bloodshed, but, he dreamed about the freedom only through truth and non-violence: http://WWW.ebOAKsGQMNEMEK QM Mossned or rave is no freedom. Would that all the acts alleged against me were found to Google Bagks Hawnloa cL erog.Me non- Tsing of violence or untruth in any shape or form! Not violence, not untruth but non-violence, Truth is the law of our being. (Gandhi's Life 53) Gandhiji strongly believed that truth is nothing but God itself and can be achieved simply by treading on the path of non-violence: My uniform experience has convinced me that there is no ‘other God than truth. And if every page of these chapters does not proclaim to the reader that the only means for the realization of truth is ahimsa, | shall deem all my labour in writing these chapters to have been in vain. (Gandhi's Life 55) He never declared that his idea of truth and non-violence was a novelty. “| have nothing new to.teach the world. Truth and non-violence are as old as the hills” (Gandhi's Life 81). HeGandhian Strain in the Indian English Novel 6 if my lips utter a word of anger or abuse against my assailant at the last moment. Have | that non-violent of the brave in me? My death alone will show that. If someone killed me and | died with prayer for the assassip on my [ips, and God's remembrance and consciousness of http://WWWGRQGKZGQRE TEC sC RN Toe wus ve ‘said to have had the non-violence of the brave. (Gandhi's Life 78-79) Googe eae ON Ae Rraan http:/Aueanereek-soaanter.com To understand Gandhiji in the right perspectives it is Googl€ BASKS DOWhTsaYy bund Fersion If one wants to understand Gandhi life and work, one must http://WWWreROGkGOiUEe FetGONAr ot wnicn ne conducted his struggles against group injustice and tyranny and carried out his reform programmes. (336) Google Beoks, DewneoadiDema Mersian ideals to some extent, particularly his religious thought. This resulted into the establishment of new reformist sects like the ‘Brahmo Samaj’, ‘Prarthna Samaj’ and ‘Arya Samaj’ in the Hindu society. His bringing up ina religious atmosphere is also an important factor in the making of real Gandhi. His father often invited various scholars to discuss religion. His mother was a devout lady and left a deep impression on his sensitive mind: The outstanding impression my mother has left on my memory is that of saintliness. She was deeply religious. She would not think of taking her meals without her daily prayers... She would take the hardest vows and keeps them without flinching. Iliness was no excuse for "relaxing them. (Gandhi's Life 3)7 Ambuj Kumar Sharma i Although he believed in Hinduism and other religions like { Christianity, Buddhism and Jainism, he imbibed only the merits of | these religions and outrightly rejected “everything that was against reason and against humanity”. Although he did not object to be http AIL oA LOLO Ka BARE OBpernicious and cruel system of untouchability. He did not believe in the caste temas it prevailed in India”. He believed that “God did not create Google, banks. Dawalpad.Deno.Mersion lables a human being as inferior or untouchable because of his or het birth can command pur allegiance. Itis denial of God and truth http TMU SB ROR ceOn Gi sueiahos ia cou lives in the hearts of the people. He would not enter any temple ich banned the epiry of the yntouc’ 's, who ware Harijans Good BOGKS HaWhloaURtiNAISion the Gita and he worshipped the God of humanity, especially in http TINA EBOOKEC GY EP. Cont Man's ultimate aim is the realization of God, and all his Google Bowks Pownkvac-Pemoe'Version aim of his mission of God. The immediate service of all human beings becomes a necessary part of the endeavour simply because the only way to find out God is to see Him in His creation and be one with it. This can only be done by service of all.” (Kripalani 337) Gandhiji did not differentiate between religion and morality. For him they were interchangeable terms. For him the truth and non-violence were the two wheels of morality. These two principles of morality were elaborated into eleven principles : Ahimsa, Satya, Asteya, brahmcharya, asangrah, sharirashrama, aswads, sarvatra-bhaya-varjana, sarvadhama- ‘samanatva, swadeshi, sparshabhavana (Non-violence, truth, non stealing, chastity, non-possession, physical labour, control of palate, fearlessness, equality of all raligions, swadeshi, discarding ofGandhian Strain in the Indian English Novel 8 untouchability),(Kripalani 338) Gandhiji regarded all religions to be equally important and gave importance to their teachings. He also observed the oneness http ://vevetirteds dS bkeectrreter tes eee tain 0 | betieve in the tundamental truth of all the great religions of Google Becks Dewinlead heme Varsien were necessary for the people to whom these religions were revealed. "And | believe that, if only we cauld all of us read the scriptures of the htt p://WWWiePRQAK re QAMEELEK GA Ides tains, we should find that they were at the bottom all one and were all helpful to one another. (Kripalani 339) Google Beaks pavwnload Reme.Version all religions, he was also critical about the imperfections in them. . i PRY e teligi man and, http . {Aen el were Recut and MET Cor Gandhiji was of the opinion that the goal of all religions is Google:Books Downtoad'Rento¥version no religion is superior or inferior but equal. He always condemned the practice of proselytization. Though he worked with Pandits, Muslims, Christians and with the people belonging to different caste and religions, he never inspired any co-worker to change his or her religion. He developed a sort of dislike for Christianity because Christian missionaries used to stand in corner near the high school and hold forth, pouring abuse on Hindus and their gods! He flouted Christian missionaries for wooing the Hindus to change their religion and to adopt Christianity. He writes: «ul heard of a well known Hindu having been converted to Christianity. It was the talk of the town that, when he was baptized, he had to eat beef and drink liquor, that he also had to change his clothes9 Ambuj Kumar Sharma and that then forth he began to go about in European costume including a hat. These things got on my nerves. Surely, thought I, a religion that compelled one to eat beef, drink liquor, and change one’s own cloths did NV ADOR Meee | also heard that the new convert had already http://WWQvPROOKsCORMELEC QUE ana their country. All these things created in me a dislike for Christianity. (An Google focks, Pownlead Peme.Version spiritual by following moral law. He says: "To me God is truth and httpyAguigetnoneervertercecin so of light and life and yet He is above and beyond all these” (Kripalani 341). Google BeskeDownloacdDemoversion morning and evening prayers in his ashram without putting any image or symbol . Though he did not believe in image worship, he httpaagnebook.cenverter.com 1 do not disbelieve in idol warship. An idol does not excite my ing of yenerajian in me. Bub think that jdol worship is pag of human Google Baoks Dawnigad. Deine Wersion in prayer. I only prefer the worship of the formless. This preference is perhaps improper one thing suits one man another they will suit another man, and no comparision can fairly be made between the two... (Kripalani 347) His prayers were not earnest requests. They were simply in praise of the Almighty and tender longing of the soul. The prayers were also to keep man away from the temptations and to give him strength. He says: “The prayer has saved my life. Without it, | should have been lunatic long ago. | had my share of the bitterest public and private experiences. They threw me in temporary despair. If | was able to get rid of that despair, it was because of prayer” (Kripalani 342).Gandhian Strain in the Indian English Novel 10 ___ The term religion for Gandhiji was ‘self-realization’ or ‘the knowledge of the self’. During his stay in England he came across two theosophists who talked about the Gita. They invited him to httpp:// wade DODO MAEl Gk Ol .hecond crepe left a deep impression on his mind: Google Books Dowfiload Demo Version Ponders on subjects of the sense, there springs Attraction; from attraction grows desire, http://www-_ebookveonverter-com Recklessness; then the memory — all betrayed — Lets noble purpose go, and saps the mind, Google Books Bowilvad' Dene ¥ersin? The teachings of the Gita left a permanent impression on ‘Gandhi's mind and soul and the book appeared to him to be a htt p://WoreebOOK GCOMitert @ FeCe Pt book for the knowledge of truth. The two brothers also recommended Sir Advin Arnold's The Light of Asia and he read it with keen interest and Google'Baoks DowinloackbewriY/erspery which inspired him to read more about Hinduism. The new testament of The Bible also impressed him, especially the ‘Sermon ‘on the Mount": ‘But I say unto you, that ye resist not evil; But whosoever shall smite thee on thy right Cheek, turn to him the other also. And if anyman Take away the coat let him have thy cloak too. (The Story of My Life 35) The Gita, The Light of Asia and Sermon on the Mount left an everlasting impression on the young mind of Gandhiji as he says: “that renunciation was the highest favour of religion appealed to me greatly” (The Story of My Life 35) Gandhiji drew all powers from his unflinching faith in religion. He" Ambuj Kumar Sharma remarked that he could hardly survive without religion: | could not live for a single second without religion. Many of my friends despair of me because they say even my politics are derived http:/WRACEROSK CON VEL ET SOU, wn Google Boss Powiicad Dente Version He was a staunch believer of the existence of God and it was httprwwrwebookuconverter.com 1am surer of His existence than of the fact that you and | are this room. Then, I can also testify that | may live without air or, Google. Backs Dawnload Wemo.NMersion cannot kill me. But blast my belief in God and lam dead. (K.G. Saiyidain 25-24 http: whi eb ‘was ook: of converter,¢ em, days he was advised to recite the Ramayana as a remedy for fear of Gost? BASRS DEWhIGad peria" éfSion mayana had become ‘an infallible remedy’ for him. The recitation of the Ramayana by Ladha Maharaj of Bilishver left a deep impression on the young mind of Gandhiji and he used to listen to the Ramayana every evening at Porbandar at the age of ‘thirteen: And itis a fact that when Ladha Maharaj began his reading of the Ramayana, his body was entirely free from leprosy. He had a melodious voice. He would sing the dohas (couplets) chopais (quatrains) and explain them, losing himself in the discourse and carrying his listeners along with him. | must have been thirteen at that time, but | quite remember being enraptured by his reading. That laid the foundation of my deep devotion to the Ramayana. Today | regard the Ramayana of Tulsidas as the greatest book in all devotional literature.Gandhian Strain in the Indian English Novel 12 (An Autobiography 28) THE ADVENT OF SATYAGRAHA To emancipate the Indians in South Africa from legal, litical, econgmic and social restraints, Gandhiji had to find out a http yy Tacs cela SEM Plinciples laid down by him. Gandhiji applied this principle first in South Africa and then in India vigorously and on a large scale to ensure the Google Beoks Bowintoad:Deme Messian Gandhiji used the English phrase ‘passive resistance’ to describe it. But, it was “too narrowly construed that it was supposed to be a http: Mein sebeoksc omvertete@etgnated, and ‘that it could finally manifest itself as violence. | had to demur to all these statements and explain the real nature of the Indian GoogteBo0ks BowtdeadDeme version Indians to designate their struggle (An Autobiography 266). To find out a suitable name for the principle, Gandhiji offered a nominal http :/AeWrw28 bGo veo tive reer cores the best suggestion on the subject. Consequently, Maganlal Gandhi coined the word Sadagrah and won the prize. Gandhiji liked the coined Goog lt BOCES ROM Gae PSE VELSIGh Satyagraha (Truth (Satya) implies love, and firmness (Agraha) brings about and therefore serves as a synonym for force, | thus began to call the Indian movement Satyagraha, that is to say, the force which is born of truth and love or non-violence and gave up the use of phrase ‘passive resistance’ in connection with it. (The Story 80) Satyagraha is based on universal brotherhood, love and co-operation and constitutes the ‘heart and soul of Gandhism. “This is the centre round which his other contributions — the Spiritualization of politics, insistence upon the principles that the means must be consistent with the end, emphasis on the moral nature and unity of the universe, and willingness to suffer and even13 Ambuj Kumar Sharma die for his principles - resolve.” Gandhiji believed that if a person believes in his or her community's welfare is selfish and do not come within the http: UFR TETHe is by man wherever it existed: Google Books 'Bowritoad-Bermo Version a long course of prayerful discipline, | have ceased for over forty years to hate anybody. | know this is a big claim. Nevertheless, | make it in all http://WwwreboolkscorverteriGerte te system of government that the British people have set up in India. | hate the ruthless exploitation of India even as | hate from the bottom of my Google Beoks:-Download. Deme Version have made themselves responsible. But | do not hate the domineering Englishmen as | refuse to hate the domineering Hindus. | seek to reform http://WWWLRRQOKLANVELECL CAI 57 Gandhiji believed that evil could be cured by love not by EBOOKS PAWN NRO Shain Googe BOARS PS Wila se Aine. Ve bad historical habit, bereft of all virtue. Further, instead of solving problems, it complicates them” (Kripalani 347). According to Gandhiji, “Satan cannot be exorcised by satan.” and hatred can be cured by love: Itis no non-violence if we merely love those that love us. It's non-violence only when we love those that hate us. I know how difficult it is to follow this grand law of love. But are not all great and good things difficult to do? Love of the hater is the most difficult of all. But by the grace of God even this most difficult thing becomes easy to accomplish if we want to do it.” (Kripalani 347) Gandhiji's principle of Satyagraha suggests an appropriate moral substitute for war, violence, hatred, injustice, tyranny, cruelty,15 Ambuj Kumar Sharma Means and ends are convertible terms in my philosophy of life... They say ‘means are after all means’. | would say means are after all everything. As the means, so the ends. There is no wall of ‘separation between means and end. Indeed the creator has given us http://WWWePROAksCO OME HEL Mover tne end. Your belief that there is no connection between the means and the end is a great mistake. Through that mistake even who have been considered Google Bagks.Dawnioac.Wema.Wersian as saying that we can get a rose through planting a noxious weed. If I . want ta,cross the ocean, | can do sqonly by means of a vessel; if | http:// WW YL R NW EEL LOU Le son na the battom. ‘As is the God, so is the votary’ is a maxim worth considering. Google BOOKS DOWnGay VEO Version inviolable connection between means and the end as there is between http://WwwW.8bGoK-cGn éfter.com Gandhiji's Satyagraha is not the weapon of the weak or the meek. He does not say ‘resist not evil’. He does not want to GoogieBoeks Downtedd Denyo:Version does not advise us to turn the other cheek; he wants the cheek to be made so tough that the striker may find it inconvenient to strike” (Kripalani 349). Gandhiji's weapon of Satyagraha aims at to solve all the political and international problems and to show the path of righteousness and sublimity to the mankind. Gandhiji never agreed to some of his friends’ opinion which was against the application of non-violence and truth in politics and worldly affairs as he writes: “Some friends have told me that truth and non-violence have no place in politics and worldly affairs. | do not agree. | have no use for them as a means of individual salvation. Their introduction and application in everyday life has been my experiment all along” (Kripalani 351).‘Gandhian Strain in the Indian English Novel 16 Gandhiji always dreamt of a free and prosperous India. He wanted India to be free from all the evils and exploitations — ‘ social, political and economic. He was well aware of the fact that is motherland could not fulfill her dreams so long she was under http: /AWiane GOO MeGAVAELELG DEFhne prover development of india, he believed. After a long deliberation, he Google'Ba 1 ice ke digmnleas Chenoa [eesicu based on the en that if the co-operation is withdrawn, the exploiter . itydifficul to i i itatis id injustice. http: WA SSI OOH EE el GbE musa co operation. The exploitation is directly connected with its victim's Good ROURE TSA iad Danita bain labour have been able to fulfill their demands. In some countries, FOUR: arene and http: JASNA ERO Rconverterst as made it quite clear time and again that as and when violence creeps into any Googie Rous Daun taaa Demy wetaion with the help of political leaders and police manage to crush any strike. It has been noticed quite often that the capitalists engage some agents to incite the labourers to violence, so that, with the help of government, they may torpedo their strike. Gandhiji underlines the necessity not only of external non- violence but also of internal non-violence, freedom from mental violence and hatred and differentiates between strike and Satyagraha. Strike may involve physical non-violence for its success, but if the labourer feels that by the use of violence, they will get the positive result, they will not hesitate in indulging into violence. But for a Satyagrahi, both external and internal non- violence are inevitable. He expects a Satyagrahi to be non-violent17 Ambuj Kumar Sharma in thought and action. Satyagrahi bears all the inflictions and penalties cheerfully and does not indulge in physical violence, while, on the other hand, a striker will not hesitate indulging into physical violence, if he could do it at all. http://wwweehmek Gon vais bad truth, non- violence and Satyagraha were too idealistic to be practical forget the fact that he achieved a great success first in South Africa then Google Boeks Downlaad Dereadensdon said or wrote, was put into practice. htt: arc OSCE ET RO cca exploitation of man by man and suggested a new way to synthesize Googe BaGkS Howils rd Deni Version |-being of humanity. hitp:/Asomehreknminader.com The leaders of Indian national Movement, particularly Good BOO RS RO ae Mahe stsitn should be practiced in free India. He believed that democracy in India could not be strengthened unless the life in the villages is made democratic. By doing so, the inhabitants of thousands of villages will have their role in the affairs of the management of their own village. Gandhiji was the advocate of the age-old system of village panchayats and wanted the villages to be self sufficient in resolving their local problems. India is a big country and most of the Indians live in the villages or small towns which are far off from the state capitals and district headquarters. Therefore, in addition to the central and state governments, there must be a local self-government which is much closer to the people living in the small towns and villages. GandhijiGandhian Strain in the Indian English Novel 18 emphasized the necessity of the local self-government for effective and smooth administration of the small towns and the villages. The local government not only maintains law and order but also http: SE in the ‘ba oleae! fecal Being nearest PsA RGR SEL Shela QNanment can perhaps look after these welfare and developmental programmes ip the. best possiblemanner. . GoogleBoéks DéWhload Demo Version FEATURES OF THE NON-VIOLENT SOCIETY http:/Qvaawebaok-converter.com Although Gandhiji did not give the details of the new social Goof BuSkS DOWN REAT Dety Versiih | him “there can be no place for the highly centralized and coercive http :/PeAwines Week 6 Lever e Pectin er tis rooted in violence. He was of the view that the very existence of state is based on violence as it imposes its will and laws on the individuals Googte Bush's Boimfoar BenioVerstin ighly centralized and powerful to crush the individual freedom and emotions. According to Gandhiji, the society may do the greatest harm by destroying individuality as he remarks: I ook upon an increase in the process of the state with the greatest fear, because although while apparently doing good by minimizing exploitation, it does the greatest harm to mankind by destroying individuality which lies at the root of all progress. The state represents violence in a controlled and organized form. The individual has a soul, but as the state is soulless machine, it can never be weaved from violence to which it owes its very existence. (J.P. Suda, 167) Gandhiji underlines the individual freedom which is the soul of success. He has rightly called the state as a ‘soulless machine’. He repudiates a state for fundamentally moral or ethical reasons19 Ambuj Kumar Sharma and not for economic or historic. State makes some individuals on the top very powerful which is detrimental and dangerous for the majority. Gandhiji feels that the state has no place in the ideal society http: Mevivebodk: corpeertersdospts tre state by calling it superfluous like Bakunin, Kropotin and other anarchists. For him political power is not an end but the means to make the GoogrBooksDownlaad Deno version To me political power is not an end but one of the means of enablin HSS better condition in 1 department of life. Political RA SOYA GR Mon nator representatives. If national life becomes so perfect as to become self- awl io rach Peni y Wer a_state of Google BAgks 5 Demo. Wersign rules himself in such a manner that he is never a hindrance to his http:/wwYPShooKt un verteR cont because there Is no state. http://wwy,e From the above extract, it becomes clear that to acquire complete Googte Books DowritoadDelno Version ‘allowers of non-violence are capable of developing the capacity of self-control and discipline and they hardly need any external authority to regulate their social behaviour. So, in such cases, political authority or power becomes superfluous. The ideal stateless society ‘can consist of groups settled in villages in which voluntary co-operation is the condition of dignified and peaceful existences.’ Gandhiji's dream was to make every village a republic or panchayat with absolute powers and capacity of meeting its essential needs and managing its affairs. It “will not be pyramidal structure as the modern state in which a narrow top rests on a brood bottom;” it will be, as he writes in July 1946 edition of Harijan, “an oceanic circle whose center will be the individual always ready to perish for the sake of village, and the latter to perish for the circle of villages, till at the last the whole becomesGandhian Strain in the Indian English Novel 22 small towns should be given full autonomy to manage their affairs and the control of central government over them should be minimized and it should be based on morality and should be devoid f its coercive character. Gandhiji was in favour of indirectly elected http:/usiwnehook-cauuerter.com aie idea of decentralization was also cheered up by the scholars Googlé Bs BOGK SHoWiicdd' Darts Wersiwn The state must be cut up and its functions distributed... The htt p://WWWicOb@ @kimEORAGEEAT eG Hhnust be mace manageable by being made local, so that, in seeing the concrete results of their political labours before them, men can be brought to realize Google Baoks:-Dewaload DereVersian because society is themselves. (Bishva Bharti Quarterly, Gandhi lemorial Peace Number, 180) http://WWW,EROgk-KONY GIte bx GOMacomen: large-scale industries by small scale or cottage industries. Gandhiji Good ROSS OU AioaH Dati Maceran teaffirmed that a great deal of violence in this world is the result of centralized industrial system and colonialism, imperialism, international rivalries and conflicts are the result of centralization. In the economic field the introduction of truth and non-violence and replacement of large-scale industries by cottage industries is the only way to root out exploitation of man by man. Gandhiji's emphasis on spinning wheel and khadi (hand-spun and hand woven cloth) symbolizes cottage industries. Gandhiji, being the worshipper of truth and non-violence, ‘opposed every action which was based on violence. He opposed the centralized economy as it was based on violence. He, therefore, suggested that the production should be done at a large number23 Ambuj Kumar Sharma of places on the small scale. He desired that the peaple should start small units for production in their homes. He reiterates in Nov. 1933 edition of Harijan: http://www, ebSok-Uolivertér, Itnot give you mass production on a treme: of times, would lous scale. But | quite understand that your mass production is a technical term for production Google BOGE POW Msag Dame Version be of the most elementary type which | can put in the home of millions. http://wwvaehook¢ on vertermeeapreemocracy, decentralized economy was inevitable and, therefore, he suggested delocalization of production as against the concentration of Google:Books:-Dewnload Deme Version slogan which proclaims: “Let us produce more and more, let us start heavy industries, let us produce variety of consumer goods, http: /AvwavaeookersOnieehtes kOe us import reactors, turnout munitions, raise salaries, multiply ministries and embassies — and so let us all grow rich together!” (lyengar 259) Google Banks. RQWaload, Meme Menalan north or south; neither his thinking was confined to the century in which he lived. He was a man who thought of the welfare of humanity as a whole. He was equally worried about the forthcoming generations of the world. He was against the mad processing of the earth's resources as lyengar has aptly remarked in Indian Writing in English: This mad process of washing the earth's resources could not goon for ever. We should soon exhaust all our oil and coal, even all our lignite and monazite. A purely technological civilization was no doubt supreme in the arts of life, but it was alas! even more supreme in the arts of death, (259) ‘Gandhiji, therefore, iterated for simple living and village industriesGandhian Strain in the Indian English Novel 24 to avoid ruthless exploitation of man by man. Gandhiji was not against machinery as such, but he was against the craze for machinery. He clarified the raison de etre of his argument in the following words: http://WWw.ebQAKCOMVELLEL OND machinery es such. The craze is for what they call labour saving machinery. Men go Google Bgaks. Nownlaad.Berno. Version a fraction of mankind, but for all; | want the concentration of wealth, not http: ww EBRORSEAN VEE Rofo the philanthropy to save labour but greed. It is against this constitution thi it fig hti " Google BOSE DUWATSAd Beni VEersigh the most dlaborate machinery thereby India's pauperism and resulting idealness could be avoided... Industrialization on a mass scale will http://wworebeorsconverrenconte: =" problems of the competition and marketing come in. Therefore, we have to concentrate on the village being self-contained, manufacturing Google BUOks 'DOwrIvad: Detifo"version maintained, there would be no objection to the villages using even the modern machines and tools that they can make and afford to use. Only they should not be used as a means of the exploitation of others. (Saiyidain 60-61) Though Gandhiji opposed large-scale industries, but he also allowed large-scale industries to a limited extent to manufacture railway engines, steamships and sewing machines etc. But he also made it clear that such industries should be run ‘only by the state and only for the benefit of humanity. 1am socialist enough to say such factories should be nationalized or state-controlled. They ought only to be working under most attractive and ideal conditions, not for the profit, but for the benefit of humanity, love taking the place of greed as the motive. It is an25 Ambuj Kumar Sharma alteration in the conditions of the labour that I want. This mad rush for wealth must cease, and the labourer must be assiired, not only of a living wage but a daily task that is not a mere drudgery. (J.P. Suda 176) TWO BOOKLET VERE CO a" htt Be Wane sOu! against the exploi ee of man by man. He was against heavy industries because he did not want to widen Goodale! BYGKY DoWritdad DE Tore persons to ride on the back of millions. His another objection to industrialization was unending cut throat competition for luxury and httpy/wite. ebookecorrverter: Cepitton of goods and their demand whetted by powerful mass media of propaganda’ (Saiyidian 61). This ceaseless production and Google Books PewnivadBerraVersion thé difference between the rich and the poor. Gandhiji was against the large-scale industries and ‘the https{uasay/ eho GOWNereF-GQHA usta aspects of modernism.’ He realized that the large-scale production resulted into many socjal and economic evils. It also resulted inta Google. Ragks.kawalaad.ema Weaksion interested in decentralized economy in which there were no chances of exploitation of the workers. He was the advocate of the small village industries keeping in view the abundance of human resources. He adopted the small-scale industries to absorb the maximum human labour. He felt that “much of the deep poverty of the masses is due to the ruinous departure from Swadeshi in the economic and industrial life” (Hajela 584). It will not be wiser to comment that Gandhiji was against the use of machines. He declared that how could he criticize his own body which was a delicate piece of machine. He desired that the interests of the labourers must be saved and ‘a mad rush for wealth must cease, and the labour must be assured not only of a living wage, but a daily task that is not a mere drudgery’. He wasGandhian Strain in the Indian English Novel 26 opposed “to the wanton and wicked destruction of the one cottage industry of India (hand-spinning and weaving) that kept away the wolf from door to thousands of homes scattered over a surface, 1900 miles hg and 1500 miles broad (India) (Hajela 584). As a http://wauy COMM CFE GL QUT of achieving equality, prosperity and non-violence. He said: uy is rp x 7 i is Google Books Dowiisar Deli c version ever, when a better system of supplying work and adequate wages for http://WWWebookseorverter. cone: «ene. & found for his field, collage or even factory in every one of the villages in Incia; or till sufficient cities are built up to displace the villages so as to Google Books'BowntoadDemo-Version regulated life demands and is entitled to. (Hajela, 384) Gandhiji's Khadi scheme included the following programems as http://wMay.abook-converter.com i Compulsory introduction of spinning in all primary and S@cpndary schgols. - Google Bapks awnhlgad.Deme.Vatsion (iii) Organization of weaving by the multipurpose co-operative societies. {ivy Allemployees in the education and co-operative departments, municipal and district boards and gram panchayats should be required to pass a test in spinning, otherwise they may be disqualified. “) Control of prices of handloom clothes woven of mill yarn. (wip Imposition of ban on the use of mill clothe in areas where the hand woven cloth was in abundance. (vii) Use of hand-spun cloth in all government and textile and weaving departments, (viii) The old cloth mills should not be allowed to expand, and new ones should not be opened.Gandhian Strain in the Indian English Novel 28 the possession of surplus material goods was, for him, an invitation to enslavement and unhappiness. He cautioned the people against multiplication of their wants: . 1 y HIVeTTEr i nty to eat and http i I www,eb BRE SHY ‘enough to we St t r trained and educated, | should be satisfied. But | would not like to pack more stuffs Google BOOKS Powiitar Denis Version These increasing wants were the greatest enemy of world-peace. http:/wweebook-oacn Ver ee@eaMm cut-throat competitions of multiplying their wants and increasing their possessions, were, according to him, responsible to breed violence, Gooqle-Bonks,Dewnioad Demme: version Multiplying of wants has no fascination for me. They deaden http ww SEK SAE of help. Therefore, the ideal of creating an unlimited number of wants Google BUERS SAA Dats Wetsian at a certain point, to a dead stop before it degenerates into physical and intellectual voluptuousness... (Kripalani 369) ‘Gandhiji condemned the multiplicity of wants for it was the greatest enemy of humanity. According to him the multiplicity of wants beyond a certain level was a barrier in the way of progress. About the modern materialistic outlook of the people he further commented: In so far as we have made the modem material craze our goal, so far are we going down hill on the path of progress. That you cannot serve God and Mammon is an economic truth of the highest value. We have to make our choice... | have heard many of our countrymen saying that we will gain American wealth but avoid its29 Ambuj Kumar Sharma methods. | venture to submit that such an attempt, if made, is foredoomed to failure. We cannot be wise, temperate and furious in a moment. (Kripalani 369) http://WwVFEBGOKIEB VETTE GiPies Povey and inequality prevailing in the whole world. He held that to enjoy equal rights was man’s basic right. If wealth is accumulated by a Googt! Bee ks saws ‘an immense treasure of wealth and natural resources for the mankind. Nature abounds in the resources to meet our needs. http:/Aywaniebere kecorivetet erreoarye need and nothing more to accumulate, as he comments: No one has ever suggested that grinding pauperism can lead Google Boaks Dewalead: Demo, Versian right to live and therefore to find the wherewithal to feed himself and Weeboo to clothe and houge himself. But for this simple http://ww¥ SGADMETEE TOM icons. Nature produces enough for our wants fram day to day, and if only ever \dy tog enough for himself ang@.nothing more, tpere would be Google BagkS NaMuldad Hatin, Version so long we are thieving. (Kripalani 369) Gandhiji believed that inequality is the soul of poverty or pauperism. Men's lust to accumulate more and more for selfish motives breeds pauperism and exploitation in the world. Man exploits another man just to get more and more without caring for the consequences. He is bent on exploiting nature and fellow human beings to quench his inexhaustible thrust for wealth and power. While others are forced to starve and die a miserable death. Gandhiji was against all the capitalists —- foreign or Indian and was on the side of the labourers. In Ahmedabad, he supported the textile labourers against the mill owners. He always raised his voice against the exploitation of the farmers by the government,Gandhian Strain in the Indian English Novel 30 the planters and landlords. He started a campaign in Champaran and Gujrat against the exploitation of farmers at the hands of landlords. http:/ yoy aeee era went materialistic and economic values in life. For him human life and Googl ROSKS PO WHOA Deer stoh be separated from each other. According to him, the importance of http://er erwin treo kiudseedtte pete nndy and sout of the people, not by the dividends to the owners. He discarded the principle of buying in the cheapest market and selling in the dearest Google Bobks' Downlo#d Danio Version economics. He reiterated that humanity was more important as compared to wealth. http://WWVGahod LANWAEAKE ANA ana social implications cannot be separated from economics. He was more interested in human values than economics a: an academic Googla BeckssLiowalaaddgmaMersian be spiritually-oriented. He said that: "the means may be likened to a seed, the end to a tree, and there is just the same inviolable connection between the seed and the tree" (Hind Swaraj 60). Through his economic theory, he wanted to solve the problems of poverty and unemployment of the masses. NON-POSSESSION The non-violent society can be based on the principle of non-possession. His principle was ‘not to accumulate things not necessary, for the day.’ Gandhiji was a true devotee of God and had an unflinching faith in His Supremacy. He believed that if we have true faith in God, we need not worry about daily bread. He34 Ambuj Kumar Sharma said: “If we repose confidence in His providence, we should rest assured that He will give us everyday our bread, meaning every | thing that we require”. Gandhiji advised the people to reduce their possessions to bring equality amongst them. He himself adopted hittp:/ MWA ADGOKsONNLGE1A FSA no practca shape. oogle Books Download Demo Version TRUSTEESHIP His ideal of non-possession is closely connected to his http://aewW ve Ramkre Qua WALkeseHGOQEN up trom his principle of non-possession. The gulf between the rich the and joor_js widening day by day. The rich_have the surplus stgre of Googlakoaks havunlead Dene Wearsian of essential commodities, To eliminate this inequality, he suggested http: NEAAROOR's EMEP EO mentioned: Google Books'Dowitsad Denie version amount of money by earning profits from trade and industry, the entire amount did not belong to one, but to the entire community. Infact, one, who had accumulated that amount, was entitled to only that part of it which was necessary for an honorable living — no better than that enjoyed by millions of others. (Hajela 582) The surplus accumulated wealth should belong to the entire nation and must be spent for the welfare of all. In the right perspective he understood the importance of the wealthy persons without wr'ch the society would have been poorer. That is why, he was not in favour of expropriation of the capitalists by force. He desired to correct the rich and to impress upon them that their surplus wealth should not be possessed by them but should be transferred to a trust and the rich should consider themselves asGandhian Strain in the Indian English Novel 32 trustees. His idea of trusteeship is based on the fact that ‘if each retained possession only of what he needed, no one would be in ‘want, and all would live in contentment’ (J.P. Suda 174). http EDGR ote EE OU ert weve neither benefit the aa nor the society. If a war is waged due to Googl# BOGRE DS Whisad Heng ver: loose the advantage Ph an important class who are expert accumulating wealth and therefore, it will become poorer. That is http:/Mwnrsebesteeviiverteraneinte i raize that their wealth is the fruit of their mixed efforts shared by the labour of the people. This fruit must not be eaten up only by them Googl! Beoks:DdwnioadDeneversion in making it a fruit. The capitalists should realize that their capital is a social product and they should consider themselves not as owners http://wwwsed oOok=ton verter olfaize that their workers are also the part of their responsibility, they would naturally win the favour of the workers, who would now treat them as their Googk Becks Do wntiadDemetersion faith is established between them, there would be no cause for conflict and differences. His doctrine of trusteeship is summed up in one phrase, i.e. a trustee has no heir but the public (Hajela 583). Following is the formula of trusteeship propounded by Gandhiji: a Trusteeship provides a means of transforming the present capitalist order of society into an egalitarian one. It gives no quarter to capitalism, but gives the present owing class the chance of reforming itself. It is based on the faith that human nature is never beyond redemption. (ii) It does not recognize any right of private ownership of property except in as much as it may be permitted by society for its welfare.33 Ambuj Kumar Sharma (iil) It does not exclude legislative regulation of the ownership and the use of wealth. (iv) Thus, under state regulated trusteeship, an individual will not http://www.ebUSkVOHVerter esi" disrega ‘of soci (v) dust as it is proposed to fix a decent minimum living wage, Google Books:Bowntead:Dento Version could be allowed to any person in society. The difference between such minimum and maximum income should be http://WWW.ebe@oke Gone rere OF to tne so much that the tendency would be towards obliteration of the difference. Google Bgoks, Dawalead, Rema, Version production will be determined by social necessity and not by . ersonal whim or greed. (Hajela, 583} http://www. ebGok“convetértom GANDHIAN SOCIALISM Google Banks Qewahkad Remaiviersian of Gandhi's socialism. For him, all human beings whether Indians, or Americans, or Britishers, were equal. Gandhi's socialism embraces all with equivalence. He was the high priest of social justice and equality of economic opportunities for all. His principles of bread-labour, non-possession and trusteeship are the antechamber to social justice and equality. He wanted to make every village self-contained and self sufficient. Gandhi's socialism was different from that of Marx and other western thinkers. Marx supported the use of force whereas Gandhi believed in non- violence. His socialism came from /shoponishad and Bhagwat Purana as he remarks in Feb 1920 edition of Young India: Socialism was not born with the discovery of the misuse of the capital by the capitalists. As | have contended, socialism, evenGandhian Strain in the Indian English Novel 34 communism, is explicit in the first verse of Ishoponishad. What is true is that when some reforms lost faith in the method of conversation, the technique of what is known as scientific socialism was born. | am Webook-c same problem, That faces scientific socialism. http://w Epo Oy STEEL COM ncn iota magical spell on Gandhiji is translated into English: “All this, Googe GOES PON ntoat Desay resin spell of this mantra, Gandhiji remarks: “This mantra tells me that ! http: /fverntetreukteeernnsetart Geta ane hat of all who believe in this mantra has to be a life of a perfect dedication, it follows that it must be a life of continual service to our fellow Googie Becks 'DeviibaerDemsversion ‘Bhagvat Puran which evolves the basic principle of socialism, which embodies that a man must desire whatever is required. To long for http:/oarwiebowkiecorrrerterecirin lines: A thing not originally stolen, must nevertheless be classified as stolen property, if we possess it without needing it, The desires to Google Beaks: d: Demo Vetsien provision for the future lies at the root of the present inequality in the distribution of wealth; it betrays want of faith in God. (J.P. Suda 182) Gandhiji wanted that non-violence and co-operation to be the basis of socialism. According to him, the real socialism should enunciate individual freedom. His theory of Sarvodaya was based on individual freedom. By Sarvodaya he wanted to establish a world free from exploitation, slavery and suppression. His philosophy was based on freedom, equality, justice and fraternity. Jayaprakash Narayan defined Sarvodaya as follows: Sarvodaya literally means the rise, the good of all including the good of the enemy and the evil door. The sarvodaya movement aims at the creation of what Gandhiji and Tolstoy would call the non-35 Ambuj Kumar Sharma violent society, a social order based on the principle of love and brought about by the means of non-resistance or non-violence ar love. (lyengar 260) . Ndhiii's socialis) it n-yi e and truth. ttp Aww WrEReeRec onvenercs ment of all — the individual, community and the country. Gandhiji wanted to Good lB Gaks Re Wi Mesa DERG VELsin was based on universal brotherhood. http://wwvarebookecomvertemeornar private property, according to him, was far away from truth: ReaL socialism has been handed to us by our ancestors who Google Banks. Hawaload. DemaWersian is the maker of that line and he can, therefore, unmake it." Gopal literally . means hered, it also means God, In modern language it means http:/WWiV AOR KS OVALE COM tn people is true. But the fault is not in teaching. It is in us who have lot Google BeiGhs PANNA URRIELSan means of production of the elementary necessaries of life remain in the control of the masses. These should be freely available to all as ‘God's air and water are or out to be; they should not be made vehicle of traffic for the exploitation of others. This monopolization by any ‘country, nation or group of persons should be unjust. The neglect of this simple principle is the cause of the distinction that we witness today not only in this happy land but other parts of the world too. (J.P. Suda, 182-83) If we look at the definition of a true socialist, Gandhiji was a socialist at par excellence. He harboured deep love and compassion for the poor in his heart of hearts. He was the true friend of the have-nots and he always fought for their cause,Gandhian Strain in the Indian English Novel 38 republic found itself compelled to strengthen, along with repressive measures, the resources and centralization of governmental power. All revolutions perfected this machine instead of smashing it. The parties that contended in turn for domination regarded the possession of this http://WwvwseoOok -C@MMe FEE NG OTe Stato and Revolution 29-30) The teachings of Marx developed a feeling of hatred and Google.Raoks.lowiaigacL HAIMQALAcsion ‘pernicious sect”. These teachings of Marx waged a merciless war . inst wagerslavery, The doctrine of,Marx has been treated as http:/AAMBHGER OG KaiOn Wak HER Loh Chensive and irreconcilable with any form of reaction, or defense of bourgeois xpipitation. Marxism is the legitim: iccessor le best tha! Googe iia rem MIOAG, Crciae Me elcaliy Philosophy, English political economy and French socialism. http://wwwhebook-¢ barverteridorite: Mar and His Teachings 8). Materialism has proved itself as a consistent enemy of superstition and true to all the teachings of all natural Googke'Bedks'Bemiiioad Demt es sion exerted all their efforts to ‘refute’, undermine and defame materialism, and have advocated various forms of philosophical idealism, which always, in one way or the other, amounts to the defense of support of religion” (Kar! Marx and His Teachings 8). Philosophical materialism was defended by Marx and Engels. They explained repeatedly that how incorrect was every deviation from this basis. Marx went further to enrich the eighteenth century materialism with Hegel's system. His main achievement was dialectics, i.e, “the doctrine of development in its fullest, deepest and most comprehensive form, the doctrine of the relativity of the human knowledge that provides us with a reflection of eternally developing matter (Kar! Marx and His Teachings 8).39 Ambuj Kumar Sharma Marx remarked that economic system ‘is the foundation on which the political structure is erected’. In Capital, Marx's remarkable work on the study of economic system of the capitalists ociety, he has tried to establish this fact that all the political http:/ QALT EOLA OM Mar's doctrine of surplus value is the ‘corner-stone’ of his Goog} ROMER DOM Gd suneciacaliny an army of unemployed (Karl Marx and His Teachings 10). The http:/AAW enookK-eonvertereorricn ™ same phenomenon can be observed in agriculture. This phenomenon gives rise to ‘an increase in productivity of labour Googté ‘Boar's DowrikeadPeriiewersion ig capitalists. Marx's argument about the organizations of the proletariat in the large scale industry is worth mentioning which is http:/Arwwiddekv-eGreverter.com Large-scale industry concentrates in one place a crowd of people unknown to one another. Competition divides their interests. Google Baoks.Dawnload Deme.Varsian against their boss, unites them in a common thought of resistance — combination... combinations, at frst isolated, constitute themselves into groups... and in face of always united capital, the maintenance of the association becomes more necessary to them (i.e. the workers) Than that of wages... In this struggle — a veritable all the elements necessary for a coming battle unite and develop. Once it has reached this point, association takes on a political character. (Kar! Marx and His Teachings 43) The handful of capitalists appropriate the production of collective labour. “Anarchy of production, crisis, the furious chase after markets and insecurity of existence of the mass of population are intensified.Gandhian Strain in the Indian English Novel 40 “By increasing the dependence of the workers on capital, the capitalist system creates the great power of united labour” (Kar! Marx and His Teachings 11). The truth of this Marxian doctrine has been established by the experience of all capitalist countries. http: fA CO ee labour over capital (Karl Marx and His Teachings 11). Google Books Dow nMavd Dermd-Hersrn It is an organ for the reconciliation of classes. Marx felt that ‘the state could neither have arisen nor maintained itself had it been http:/swsoenebeankseniie Ser éeOaplution 11). According to him this state is an organ of class rule, an organ for the oppression of one class by another, it is the creation of ‘order’ Gooqle:Books Dewnloadpbemo Version conflict between the classes (The sfate and Revolution 11). http: (UA ABAUEG thiivertereant The state is, therefore, byno means a power forced on society Google Bouks'Dowrtvad"Demte version and reality of reason’, as Hegel maintains. Rather, it is a product of society at a certain stage of development; it is the admission that this society has become entangled in an insoluble contradiction with itself, that it has split into irreconcilable antagonism which it is powerless to dispel. But in order that these antagonisms, these classes with conflicting economic interests might not consume themselves and society in fruitless struggle, it became necessary to have a power, seemingly standing abave society, that would alleviate the conflict and keep it within the bonds of ‘order’; and this power, arisen out of society but placing itself above it, and alienating itself more and more fram it, is the state. (The State and Revolution 10) State has become an instrument for the exploitation of theGandhian Strain in the Indian English Novel 50 Indians in South Africa, he was not only insulted but beaten up severly by the whites of South Africa till he fainted: ... Then they pelted me with stones, brickbats and rotten eggs. http://WWWEBbOGICC One HET COT kick me. | fainted and caught hold of the front railings of a house and stood there to get my breath. But it was impossible. They came upon Google BUORs' Dowitsad Démo Version htt SW eboo k verter.com Pp: WWW 109) K converter men and women. Gandhiji's mother was the first woman to impress him ever since Goole Bpbks pupnIMeDEHIE Version igion Teft a deep and everlasting impression on the yoting an unalloyed mind of Gandhiji: http://WWW.ebeGKsG ORVOHES a GOMA ry memory is that of saintliness. She was deeply religious. She would not think of taking her meals without her daily prayers... She would take the hardest Google Boeke Pownload DemeVersion them. (Gandhi's Life 3) Gandhiji has accentuated and applauded the nature of Indian woman in particular for her tolerance and sacrifices and has called her ‘an incarnation of tolerance’. Gandhiji has always praised a Hindu wife for her amiability and assiduity. Once Gandhiji said that ‘perhaps only a Hindu wife could tolerate these hardships, and that is why ‘I have regarded woman as incarnation of tolerance’ (Gandhi's Life 3). Gandhiji realized that equal rights should be given to woman and she should be treated as companion and helpmate by man not as a bond slave: | saw then the glory of ‘brahamcharya’ and realized that the wife is not the husband's bond slave, but his companion and his helpmate, and equal partner in all his joys and sorrows — as free as51 Ambuj Kumar Sharma the husband to choose her awn path. (Gandii's Life 10) Gandhiji gave the right of equality to women in consonance with the Vedic traditions when men and women were equal in every http: ROR ie LES a women who gave them equal rights: Google BooksBewrivadDemo Version no freedom is not to be sacrosanct. It only shows that probably, at the time when it was promulgated, women were kept ina state of subjection. http://wwvkeebook- convedereO@Ian arcnangane, ‘the better half and ‘sahadharmini’, ‘the helpmate’. The husband addressing the wife as ‘devi’ or goddess does not show any Google Beeks- Download iDeme-Varsien divested of many rights and privileges and was reduced to a status of inferiority. (Kripatani 392-93) http ‘/ I WWW4s onk-conves ter. 62M, her virtues — tolerance, patience, uncomplaining and silent suffering and igvited-them tg join his non-violant fight, led her asyin Google RORKS ROW Iadd Demis VErsICh ... Woman is the incarnation of ahimsa. Ahimsa means infinite love, which again means infinite capacity for suffering. Who butwoman, the mother of man, shows this capacity in the largest measure? She shows it as she carries this infant and feeds it during nine months and derives joys in the suffering involved. What can beat the suffering caused by the pangs of labour? But she forgets them in the joy of creation. Who again suffers daily so that her babe may wax from day to day? Let her transfer that love to the whole humanity, let her forget she ever was orcan be the object of man’s lust. And she will occupy her proud position by the side of man as his mother, maker and silent leader. It is given to her to death the art of peace to the warring world thirsting for that nectar. She can become the leader in Satyagraha which does not requireGandhian Strain in the Indian English Novel 52 the learning that books give but does require the stout heart that comes from suffering and faith. (Kripalani 396) From the above quotation it is quite apparent that Gandhiji gave a http: EROS REI UHEES CEB smo play thing for man. He reiterated that woman should not adorn Google BSGKS OMB AT DES VE eIGh woman as an object of man’s lust and sexual satisfaction. http://WWwwrebookes ors btereOe The had been born as a woman, he would have rebelled against the man’s attitude to consider her merely a plaything. He also forbade women to Gooqle- Books Pownalead DemoWVersien jewellery, scent and lavender waters. Addressing the meeting he said: http://Www.ebpak-FQMVELEEkaG QM. spans ay pretension on the part of man that woman is born to be his plaything. | Google BOOKS. WaWieal Dana wetsion | used to do, and so I restored to her all her rights by dispossessing myself of all my so-called rights as her husband. And you see her today as simple as myself. You find no necklaces, no fineries on her. | want you to like that. Refuse to be the slave of your own whims and fancies, and the slaves of men. Refuse to decorate yourselves, and don’t go in for scents and lavender waters. If you (women) want to give out the proper scent it must come out of your heart, and then you will captivate not man, but humanity. It is your birth right, (Kripalani, 397) Gandhiji fought against so many social evils regarding women, i.e., infant-marriage, barriers to widows marriage, dowry system, heavy expenditure in marriages, ‘purdah’ system etc. He was not at all happy at his own early marriage at the age of thirteen.53 Ambuj Kumar Sharma Gandhiji was pained and was sad at heart by his early marriage: Itis my painful duty to have a record here my marriage at the age of thirteen. As | see the youngsters of the same age about me who http :/iwir SRCUR SIV era ee No moral argument in support of such preposterous early marriage. Google BBSKS Download Demo Version indhiji realized that infant marriages were the part of our pernicious social system. He felt that if a boy or a girl is married at httpr/damaseveddookeomnerbensceitpaning of marriage and perceives it as merely a play. The simple meaning of marriage for them is to eat rich dinners, to put on new clothes, to Google Books:Dowaleach Berne Version Gandhiji considered a child-widow, a maiden, nota widow hte DOE eT EE was necessary to get rid of this blot of enforced widowhood. In this tipg hi 5 . Godglé BSSKS Download Demo Version ‘We cry out for cow protection in the name of religion, but we fefuse protection to the human cow in the shape of girl widow. We could resent force in religion. But in the name of religion we force widowhood upon our girl widows who could not understand the impact of the marriage ceremony. To force widowhood upon little girls is a brutal crime for which we Hindus are daily paying dearly. If our conscience was truly awakened, there would be no marriage before 15, let alone widowhood, and we would declare that these girls were never religiously married. There is no warrant in any Shastra for such ! widowhood. ¢Kripalani 393) For the adult widows with children, he advised to remain | attached to their previous love. He discouraged remarriage in such | cases. He applied the same formula on man. Ifa widow was not inGandhian Strain in the Indian English Novel 54 position to live alone, he advised her to remarry. He warned the people not to look down upon such marriages. Gandhiji was equally against the ‘purdah system’. He felt . i rly i i i iy i mad http:/ge BS: BK COTO EM eRE an’ Vrory. He believed that chastity could not be imposed and could not be Google BauRe Dd Hritsad'temo Version He was a veracious and vehement critic of dowry system and costly marriages. He realized that the pernicious system was http: /assnaireh Cekmaad VOKrbercOGIAR sex. This discrimination made a girl's father unhappy over the birth of a female child and boy’s father happy. He remarks: “Invidious discrimination Googe Backs: Downloadsbemeacddareion for jubilation over the birth of a son and for mourning over that of a daughter. Both are God's gifts. They have an equal right to live, Fito: AMSA aw ACeGa Ne peda KERIGAR® [AApaten 395). Gandhiji realized occasionally that he was made to serve womankind and he was one of them. Google Books Download Demo Version VARNA-VYAVASTHA Gandhiji suggested that the non-violent state could be organized on the principle of Varna-Vyavastha. According to it, each member of the community should fallow the traditional professions of their forefathers’ in so far as that calling is not inconsistent with fundamental ethics, and this only for the purpose of the earning one's livelinood (J.P. Suda 177). Gandhiji expounded the theory of Varna-Vyavastha to eliminate competition and to vitalize social stability. It also enabled the children to be expert in their profession by giving them a natural training. This principle brings about equality in all professions avoiding the feelings of superiority or inferiority amongst the persons. To make this principle effective and popular55 Ambuj Kumar Sharma the idea of ‘hierarchical gradation’ should be expunged from the minds of the Indians. The present caste system is against the principles of Varna-Vyavastha recommended by Gandhiji. This pri yin should not ai accumulating wealth but earning one's httpeLieawans @owalc cg BME EREGOMALna, to implement this programme successfully it becomes necessary that Go the fa, Boe of the di SOM pl nlead,Ue mn eq fergion wages feral works, ee of all competition, and (c) a system SNe DOOR CONVENE ROH onows htt T arrows: aoainst this principle. They alleged that it was basically wrong to Godt]! BERKS TIBURISAe BENE WEPEIon BREAD LABOUR http ://Weainehves kina GELadS6401amanding from able persons, including intellectuals, some manual labour. Perhaps he borrowed this Dowal from Leo Tolstoy, who borrowed Googie. Baek s.Daweloadensa Vernon to satisfy the material needs of the body by dint of manual labour by able persons including intellectuals; as it would also improve the quality of their intellectual output. Gandhiji remarks: Meveryone, whether rich or poor, has to take exercise in some shape or form, why should it not assume the form of productive or bread labour? ... More than nine tenth of humanity lives by tilling the ‘soil. How much happier, healthier and more beautiful would the world become, if the remaining tenth followed the example of the overwhelming majority, at least to the extent of labouring enough for their food. And many hardships, connected with agriculture, would be easily redressed, if such people took a hand in it. (J.P. Suda 178)Gandhian Strain in the Indian English Novel 56 GANDHIJI’'S VIEWS ON THE FOOD PROBLEM AND POPULATION Gandhiji witnessed the worst famine of 1943-44 when India ME Tee Toe re eer aE coke ie tremendous shortage of food: Google Books PewnmoakDemeVersien _ to the minimum and as far as possible, the consumption of food grains and pulses should be reduced to the minimum http://www.ebookuvonvertereemt (i) Every flower garden should be utilized for cultivation purpose. (ii) The consumption of food grains and pulses by the army Google Books"DoWwiisad'Bemo Version Black-marketing should be stopped. Deep wells should be sunk by the government so as to provide ) http://wwyy.eb BOR CONV Sitar. COM. a cries, $86) Goog trot ee ie WileaH ORT e We taian Consequently, he asked the Indian governmentin November 1947 to lift food controls. About the population problem, he was not in favour of the use of contraceptives; he was in favour of birth control through Bhramcharya or self control which he call ‘infallible sovereign remedy’. He advocated the introduction of sex education to control this problem. About the birth control and food shortage, he said: “In my opinion, by a proper land system, better agriculture and a ‘supplementary industry, this country is capable of supporting twice as many people as there are today (Hajela, 586). Gandhiji considered sterilization of women as inhuman.59 Ambuj Kumar Sharma and successfully remove this evil by telling the drunkards and and opium addicts the consequences of wine drinking and opium eating He also suggested that women and students can bring out this httpetaiwielsookicon wertercoornemerits by acts of loving services. GANDHIJ!| ON COMMUNAL HARMONY Google Bagks Lewnload Pema version creed and colour. His religion was humanity as a whole. He htt paREROR eon vertereenTiIE communal harmony, love, peace, ahimsa and truth. He knew “no distinction between relatives and strangers, countrymen and Godghe Bubs Poytitoat pertewersion ther Muslim, Parsi, Christian or Jews.” The people always had equal share of love from him. His love was all inclusive and no one httpsiwweesook-converter.com Mine is not an exclusive love. | cannot love Muslims or Hindus and hate hes Ds For, if | love Hindus and Muslims because their Google. Books Downlead. Deme Version when their ways displease me. (K.G. Saiyidain 15) Gandhiji found himself incapable of hating anybody on this planet. He hated all the social evils which ensnared and entangled the Indian societies in particular. ‘Gandhiji was equally worried about Hindu-Muslim unity. He foretold that if that problem was not solved properly and satisfactorily, ‘rivers of blood would flow in India’. To resolve this embitterment and disharmony between Hindus and Muslims, he ultimately sacrificed his life. Gandhiji inculcated in him a tolerance for all religions and faiths as a result of his close contact with the people of all religions who frequently visited his father: In Rajkot, however, | got an early grounding in toleration for all branches of Hinduism and other religions. For my father and mother| Gandhian Strain in the Indian English Novel 60 | would visit Haveli (vaishnaite temple) as also Shiva’s and Ram's temples, and would or send us youngsters there. Jain monks also would | pay frequent visits to my father, and woufTevén go out of their way to http://Wwww-eboolmeonve rere ery: vy ster on subjects religious and mundane. He had, besides, Musalman and Parsi friends, who would Google Boeks'Bowntoad Demo Wersior: with respect, and often with interest. Being his nurse, | often had a chance to be present at these talks. These many things combined to http://WWWiebook Cony ebbe LGOmacpy 2 Moreover, in South Africa, he came in close contact with all the Indians — Hindus, Muslims, Parsis and Christians. who had GooglerBeoks»Downioad Bemoanhersieny of all religions and acquainted himself with their faiths and traditions and realized that there was no communal harmony amongst them. http ://Wiyas.@@GK AMAT AG ObiAindus and the Muslims was an impediment to Indian freedom struggle: Google Bogks,DOWwiNsat DEMS Wetsian opportunity to remove the obstacles in the way of unity... My South African experiences had convinced me that it would be on the question ‘of Hindu-Muslim unity that my ahimsa would be put to its severest test. \(Kripalani 389) Gandhiji always tried to unite Hindus and Muslims on their different issues for the sake of integrity and unity of India. At the occasion of ajoint conference of Hindus and Muslims, when there was a conflict on the ‘Khilafat’ question and cow issue, he suggested and appealed the Hindus and Muslims to decide both the issues on the just and legitimate basis: ‘Two questions be not mixed up or considered in a spirit of bargain... If the Khilafat question had a just and legitimate basis, the Hindus were bound to stand by the Muslims... It would ill become them61 Ambuj Kumar Sharma to bring in the cow question... Or to make terms with the Muslims ‘just as it would ill become the Muslims to stop cow slaughter as a price for Hindu support. (Kripalani 390) http :/Wy Ne SOR OMS Le GRY scion o the different flowers of the same garden and rejected and i a t,t ign igion: . Googl® BUBRS HIWissa BENS Version Why should a Christian want to convert a Hindu to Christianity and vice versa? Why should he not be satisfied if the Hindu is a good http://wwwreboeok-eevertemeonteen, te tom of worship in a particular manner in a church or a mosque or a temple is an empty formula; it may even be a hindrance to individual or social Google Beeks Bevenload Demo Version His heart was filled with agony and anguish at the partition http A RAR ROT RR EEC BEN sine my end in heavy bloodshed. About the partition of India he said: “The Good oH ORE, REWOAC DETR Mebath Gandhiji felt hurt all the more when the recitation of the verses from the Quran by non-Muslims was called an insult to Islam. The Congress party was branded as a Hindu organization against Muslims by the leaders of Muslim League. Gandhiji's all attempts to quell the agitation for partition failed miserably and all his dreams were shattered into pieces with the division of India. On the other hand, Hindus were also not happy with him and thought him to be pro-Muslim and this misunderstanding resulted into his assassination at the hands of a Hindu fanatic. Gandhiji was regarded as one of the greatest men of the world. The most remarkable feature of his personality was thatGandhian Strain in the Indian English Novel 62 there was no difference in his words and actions. Whatever he said, he applied that to his own life. He was the embodiment of truth, non-violence, love, peace, spirituality and morality. His life http: /LAidhibealo lec AMNGRAE iO Morar ore people of the whole world. His love was universal and not confined Gog HES BAUAIAART REIS URES declared that he had no enemy on earth. He did not make any http: AA SRBOR EBM VEL S EGR Nene Te mission of his life was to emancipate mankind from exploitation, Good ROSKs Pe Miiiad DEMG Vata to establish ‘Ram Raj’ on this earth where everyone would enjoy http: /Ry WANS ERT RE Te Re BELT He bee8 defined in the Psalms: Love is very patient, very kind. Love knows no jealousy, love Google Beeks-Pownload Bemo+Versron never irritated, never resentful. Love is never glad when others go wrong, love is gladdened by goodness, always slow to expose, always eager to believe the best, always hopeful, always patient. Love never disappoints. (K.G. Saidayian 24) Gandhiji had a tremendous working and organizing capacity. The people only knew him as a worshipper of truth and non-violence. Many other qualities of Gandhiji — his organizing capacity, his discipline and devotion to work, were overshadowed by his popular image as a high priest of truth and non-violence. ‘What ever he achieved was the result of his untiring organizing capacity. Ever since his student days he maintained a diary to record all the significant events of the day including accounts as Kripalani63 Ambuj Kumar Sharma puts Ever since his student days, Gandhiji kept a diary in which were recorded not only what he saw, felt and did, but also his accounts. http://WwWebGok“converternconre: en! have seen him writing his diary, however late was the hour, when he retired from his strenuous work. (406) Google Boeks Bewnbsad Demo Version an international citizen. In South Africa, he organized the life of the Indians, particularly socially and morally by dint of his hard work htt p:/Alveniinede O@dizitgQNAs@rhevacGdia hard task master. He expected everyone to do as much as he or she was capable of doing and he himself applied his unsparing standards Goode. Banks, ownlaad Rena eisian and tremendous. He was very particular and punctual of time as .G. Saiydain has remarked: http:/Wwww-.ebook-converter.com He always had a full daily time table every moment parceled out for a particular task. He was meticulously punctual and valued time Google BOSKS "DOWhsdd DENTS Fersigh and foreign visitors, a whole stream of them, would come to see him everyday, mostly by appointment and during the allotted time he would give them his full attention. But as soon as the time was up, he would look at his watch, put on his irresistible toothless smile and say good humouredly: “Now your time is up" and the most important of VIP's would take it from him with a good grace and hasten their departure. (14) In the words of Lord Mountbatten he was “one-man boundary force” and was proved more effective than 55,000 soldiers in Punjab (lyengar 270). Gandhiji was disappointed and disgusted when he realized that he had lost the battle of unity and all his dreams were shattered. When Gandhiji was shot dead by Godse, Lord Casey remarked: "When this dreadful thing happened, aGandhian Strain in the Indian English Novel 64 particular sort of light went out of India” (lyengar 270). The world will always remember the greatness of immortal Gandhi — the greatest man in the world after Christ, in the words of Dr. John http:/WWW-ebook-converter.com WORKS CITED Google Books Download Demo Version J.B. Kripalani. Gandhi: His Life and Thought, Delhi: Publication Division, http:/7WwAv €Book-converter.com J.P. Suda. A History of Political Thought. Vol. |V. Meerut: K. Nath & Co., 1972. Google BOOKS *Dowhisad DENG Wersion Krishna Kripalani (Ed.). Gandhi's Life in His Own Words: Anmedabad: http:/wwveebook-Converter.com Karl Marx. A Biography. Moscow: Progress Publishers, 1973. K.G. Saiyidain. Significance of Gandhi as a Man and Thinker. Delhi: Googt®Bobvks Dowinlsad Demo Version Lenin. Karl Marx and His Teaching. Moscow: Progress Publishing House, 1973. . The State and Revolution. Moscow: Progress Publishing House, 1977. M.K. Gandhi. An Autobiography. Anmedabad: Navjivan Publishing House, 1927. ___. The Story of My Life. Ahmedabad: Navjeevan Publishing House, 1983. TN. Hajela. History of Economic Thought. Agra: Shivelal Agrawal and ‘Company, 1985.65 Ambuj Kumar Sharma 0 THE THEME OF EXPLOITATION AND GANDHI : MULK RAJ ANAND http://www.ebook-converter.com A number of world-famous writers influenced Mulk Raj Goof Sis ATARNRC CIE ETSI them are Goethe, Tolstoy, Gorki, Mazzini, Proudhon, Marx, Kant, FE OE EE e eo Te or tod Buddha, Guru Nanak, Maharshi Dayanand, R.N. Tagore, M.K. S00 ETO ee Cee ren Puranas, The Bible, The Mahabharata, The Gita. Some of the http:/Anwwere beck soon vérter.c Oia Mine's In Tune with the Infinite, Ruskin's Unto This Last, Uncle Tom's. Cabin, Gorkey's The Mother, Tolstoy's War and Peace, Marx's Das Googte' Backs DuwntoaeDenieyersion India and Harijan. The influence of Gandhiji on Anand was remarkable and indelible. Gandhiji himself was also influenced by Ruskin’s Unto This Last and Leo Tolstoy's War and Peace like Mulk Raj Anand. About these influences, Gandhiji writes: Great Britain gave me Ruskin, whose Unto This Last transformed me overnight from a lawyer and a city dweller into a rustic living away from Durban on a farm three miles from the nearest railway station; and Russia gave me Tolstoy a teacher who furnished a reasoned basis for my non-violence. Tolstay blessed my movement in SouthAfrica when it was still in its infancy and of whose wonderful possibilities | had yet to learn. (Gandhiji’ Life 68) Gandhiji was against the exploitation of man by man. HeGandhian Strain in the Indian English Novet 66 believed in equality for all irrespective of caste, creed and status. He was an undisputed champion of the have-nots, underdogs, the under-feds, the suppressed, and the exploited. He was an http:/Mapu-PRORKsGOANEEE GOD ase one sympathy and magnanimity for the weaker sections of the society. Good BARS INSTORE WERE He was a real socialist and his definition of socialism was based http: /S WA BIR RAS UEE SOM Uc omnnyoe are all on the same level” (K.G. Saiyidain 7). Google BooRSs Dowload Derowersion \e fight against injustice, exploitation and racial fanaticism with the ‘weapon of non-violence. His favorites were ‘the weak, the down http: /hsenws etiookowota et ttertre ts its accused stepsons, who had neither self respect, nor work of significance to do, nor even the basic minimum of one full meal a day” (Saiyidain 8). Google Books De wrleadsDeme4¥ersion ‘the exploiters and the manipulators who were engaged in sucking the blood of the simpletons and the innocents. But he had not hated anybody as he believed that there was ‘some spark’ of divinity and nobility even amongst the hardcore criminals (Saiyidain 8). Mulk Raj Anand came under the influence of Gandhiji in Sabarmati Ashram and ‘a very smart young brown Englishman was converted into an Indian as he writes: I. came to writing novels through a conversion from being a very smart young brown Englishman in the early twenties, to becoming an Indian in Gandhiji's ashram on the banks of Sabarmati, Ahmedabad. There | learnt to lave the poor, the disinherited, and the voiceless. The first three novels ...were inspired by the Mahatma... they are about the miseries of the poor. (Sharma 20-21)67 Ambuj Kumar Sharma In Sabarmati Ashram, Anand discarded all his English-styles, which he had adopted in England and he became an Indian even in his dress and life style as he writes in an article, “Why | Write?": http://www, ebgok-Convertereartn had got into‘ mE te is being converted to the Indian |once was, and | have tried since then to take off the mask of Google Ba8KSs Dawrtdae DEMU Version ene 's stay in SabarmatiAshram also gave him achance to come closer to the exploited—particularly the untouchables. He could http:/Agswwa ebooksooneentesta@osn tne socialy and economically exploited poor Indians: Google Banks. Nawnlaad Rema Versian of Harijans but also of the economic exploitation of the poor Indians in hetps/ww Bi EDO RR SUNS OT Tn: me Google Books DemitaerDenerverston e pink decade when Ganghiji dominated on the Indian scene as. K.R. Srinivasa lyengar writes: “The nineteen thirties were the seed-time of modern independent India: the Gandhian salt Satyagraha movements on 1930 and 1932, the three round table conference, the passing of the Government of India Act of 1935, the introduction of Provincial Autonomy in 1937, the Gandhi an movements of Harijan upliftment and Basic Education’... (332) Anand imbibed Gandhiji's ideas about the exploited poor Indians, downtrodden, serfs, untouchables and poor helpless peasants. Gandhiji's humanism left an everlasting impression on young Anand’s mind. He was a young boy of fourteen and was impressed by the Gandhian ways—simple living, spinning, weaving, wearingGandhian Strain in the Indian English Novel 68 ‘of home spun, travelling in third class, fight against untouchability and doctrine of non-violence as Anand writes in Apology for Heroism: http://www. ebdoR:cohvertérebirr "= experiences of Amritsar, 1919, when the imperial government, having imposed the repressive Rowlatt Act on India, had suppressed with Google BUORS' DOWHhat DEO Verstoh Congress under the leadership of man whose name had hitherto been unfamiliar to us, M.K. Gandhi. | became vaguely interested in his ideas http://wwwiebooteconvertercorts * re press, spinning, weaving and the wearing of home spun, travelling in third-class compartment, the campaign against untouchability, and the Google Books 'Bewnload Dente Version movement, (38-39) He @hoo (0 jail in support of Gandhi movement and http :/AWMane, OOkinG OAWAR this mother as he writes: “The immediate cause of my impetuous decision was that Baal hit nt mother in an argument about my having gone GoogleiBaaks,Rewnloasdemo Version Like Gandhiji, Anand is a humanist who is always conscious of the miseries and sufferings of the underprivileged and he is always devoted to help raise them. He writes in Apology. ...1 would like to underline at this juncture, specially as an Indian, as | am conscious of the need to help raise the untouchables, the peasants, the serfs, the coolies and the other suppressed masses of society, to human dignity and self-awareness in view of the abjectness, apathy and despair to which they have been condemned. (137) Anand was drawn towards Gandhiji for his unfeigned humanism — his untiring and genuine love for the suffering humanity: “It was Gandhi's humanity, especially his great love for69 Ambuj Kumar Sharma the poor and the suffering and his tireless efforts to uplift them materially and spiritually..." (Kakatiya Journal Vol. || 150) It was Gandhiji's unflinching and unparalleled love and devotion http :/ Ge ROR EAMG lotr na super people of high caste in his fiction as he writes: Google Books*®owntvad Dente Version human beings, when | had known, and not very much about the orthodox. and superior people of high caste, class and status in the towns and http://Wwwke book seen Vertes GOR br000 on he castaways, because the richer people ware anyhow mostly on the side of the white sahibs and Gandhi also exhorted devotion to the poor. Google Boeks: Download Demo Version Another remarkable quality of Gandhiji—his love for truth, attracted an jou andhili advised Anand not to write any thin http: AEBS RSP aA VRSCA Le anna worked hard to ‘achieve sincerity’ and realized that truth only matters Googl@ BSoks Download Demo Version Anand's humanism is not mystical like the humanism of Gandhiji and Tagore, which is based on Divine Sanction. He believes in the creative imagination of man and redeeming the man from miseries and pain as he writes: The humanism which | prefer does not rest on a Divine Sanction, as does the mystical humanism of Gandhi and Tagore, for instance, but puts faith in the creative imagination of man, in his capacity to transform himself, in the tireless mental and physical energy with which he can, oftenin the face of great adds, raise himself to tremendous heights of dignity and redeem the world from its miseries and pain, taking man towards the universal man. (Apology 141) Anand has presented various aspects of exploitation in his novels — social exploitation, political exploitation, economicGandhian Strain in the Indian English Novel 70 exploitation. These aspects may be sub-classified into the categories such as social exploitation, including religion-based, extra religious and sexual exploitation, and politico-economic h t tp: WANES shoe 9 CORMGILEE Ca her oltce economic exploitation includes industrial capitalism; the nexus Goo | an a Bawls and x be iene LS ‘lan commercial monopoly. (Sharma 7) http://WwWreboutst briverte rccenre. especialy the exploitation of the poor, the innocents, and the untouchables by the rich, the powerful and the upper caste Hindus. He hated Googlé Books Downtodd Detitoversion But | can and | do hate evil wherever it exists. | hate the system of government that British people have set up in India, | hate htt p://WWWARODKACORM EEEE RCA votiom of my heart the hideous system of untouchability for which millions of Hindus have made themselves nlaad (Gandhi's Life 57) Google Baoks, bewalaad iene, Meacsion Gandhian voice against untouchability. The novel was written under ‘the guidance of Gandhiji, who suggested Anand the proper way to write a novel on the challenging theme of untouchability. He cut down the hundred more pages and asked him to rewrite the whole. The novel won him worldwide fame and recognition. Untouchable is the real and conscientious manifestation of Gandhiji’s ideas about the hideous practice of untouchability resulting from the racial discrimination, deep-rooted in Indian societies. Gandhiji despised the practice of untouchability by the high caste Hindus—more particularly, by the Brahmins. He considered untouchahility as a sinful and contemptible act to be condemned and despised by all. He considered it as a blot on7” Ambuj Kumar Sharma Hinduism which always caused immense pain in his heart. He was so much disturbed by the seriousness of the heinous crime of untouchability that he decided to quit Hinduism. He considered it as ‘a cruel and inhuman institution’ because it was based on the htt p:/DvaMVasnookarCABVienblekaGAbihabiiity kept the sweepers and pariahs far away from their democartic rights. he fact that the sweepers belonged to Hinduism and worshipped Google.Ba ob RMAC IEMIAM ALSIQN of caste Hindus; their sub-humans treatment by their brothers http:/' ined him very much. He was sad and unhappy at the treatment P/E EaSRSSIS ESOL faltiie ROARET brothers in exchange of their dawn to dusk putrid and disgraceful services. eypwere compelled to livegin insanitation in a si e_mud- Googe BOG RR Re Wiihad Wea. taltn drink. They could pollute a high caste Hindu even from a distance MAA Aceh esc EL a themselves on the food left by them. Gandhiji treated untouchability Googi® B66kKSs DowWlilodad Demo Version In Untouchable Anand has portrayed the sacrilegious treatment of the untouchables by the caste Hindus. The hero of the novel, Bakha, a sensitive young boy of eighteen with sound physique is ill-treated, abused, bullied and even slept wherever he goes. Untouchable records the incidents of a single day in the life of Bakha, son of Lakha, the incharge of all the sweepers of the town of Bulandshaher. The novel opens with the description of the outcastes’ ‘colony, a symbol of ‘ugliness’, ‘squalor’ and ‘misery’ in which lived the lowliest ones — the lowest strata of Indian society. They were bound to live in segregation and were conipelled to live in insanitation and unhygienic conditions — ‘an uncongenial place to live in’. Anand has given a vivid account of the outcaste’s colony:Gandhian Strain in the Indian English Novel 72 The outcastes’ colony was a group of mud-walled houses that clustered together in two rows, under the shadow both of the town and the cantonment, but outside their boundaries and separate from them. There lived the scavengers, the leather workers, the washer men, . pats i n outcastes: es SU ell a water, now soiled by the dirt and filth of the public latrines situated Google Boks Dowload Demme version on its banks, the dung of donkeys, sheep, horses, cow and buffaloes heaped up to be made into a fuel cakes. The absence of the drainage http://WWWwrebookacomrerterce;i # vere a marsh which gave out the most offensive smell. And altogether the tampants of human and animal refuse that lay on the outskirts of this Google Béoks:Bowritedd Bem’ ¥erston within it, made it an ‘uncongenial' place to live in. (Untouchable 9) The above description of outcastes’ colony reminds us of the laws Hitt P 2/4 Eye A Nsiok: OAM BI GO Aifier of Hindu religion who declared that chandals and sweepers should live outside the village, should use earthen pots, should have dogs Google Bagks:Dewaload. DemeMersian to put on, but, the clothes taken away from the dead bodies were meant for them. They were forbidden to use jewellery and were asked to use iron-ornaments. They were considered inauspicious and were asked to confine their business dealings to their own community and their movement during the night was banned (Sharma 28) Bakha, a ‘dexterous workman’ worked like machine from dawn to dusk without any inhibition and without any consideration of the nature of his task, he worked sincerely, earnestly, efficiently and constantly as Anand writes: He worked away earnestly, quickly, without loss of effort. Brisk, yet steady, his capacity, his capacity for active application to the task75 . Ambuj Kumar Sharma he declared that in the eyes of Christ, the Brahmins and Bhangis, the rich and the poor were equal as Anand writes: ‘The last sentence went home. He sacrificed himself for us, for the rich and the ppor, for the Brahmin gnd the Bhangi. That meant http://WW WEP REK-QOY EME EGE ie oor between the Brahmins and the Bhangis, between the Pundits of the ling, for instay and himself. . Google Books Dowload Demo Version Cdtonel tried to woo Bakha and other sweepers to join Christianity. Gandhiji was against proselytizing activities. He had equal faith in htt pe brrveatieds doltecoenvierter tic ony. But he was a sworn-enemy of the practice of Untouchability. The Practice of Untouchability was so much intense and Goege.Baak siewhleadiQenay ersion allow the entry for sweepers into the temples, houses and did not water from their wells. When Bakha entered allow them to dra htt PLM WeBPORKGANMRLEELT FO nove, ‘polluted, polluted, polluted!’ Anand has referred to the fact that a temple Id be polluted by a low cast by coming ‘within Goggle Backs. Aakiildad. eras Welsion the advocate of Hindu réligion which allowed him to molest a sweeper girl and disallowed a sweeper to keep him away at a distance of sixty-nine yards. In another incident when Bakha was badly tired and took rest at the footsteps of the house of a caste Hindu, he was cursed by the housewife who, on the other hand, Offered food to a Sadhu with great honour. The novelist writes: ‘Vay, eater of your masters,’ she shouted, ‘may the vessel of your life never float in the sea of existence. May you perish and die! You have defiled my house! Go! Getup, get up! Eater of your masters! Why didn’t you shout if you wanted food? Is this your father's house that you came and rest there? (78) The introduction of the Mahatma in the novel makesGandhian Strain in the Indian English Novel 76 Untouchable a truly Gandhian novel. Bakha felt relieved seeing that ‘strange’ man and forgot all insults and injuries caused by the caste Hindus: ‘Bakha forgot all the details of his experience during http: (USERS nae and his wife” (159). He was thrilled by the appearance of the Good BOOKS BONIS OE ie er SIon was able to make a room in the heart of Bakha. Anand has given http: /haanceb tatacory- erter werris naangue about untouchability. The words of his harangue about untouchability are worth quoting: 'I regard untouchability’, the Google Books DewreathDenite Version of mine dates back to the time when I was a child’ (161). Gandhiji referred to Uka, a stranger whom he knew when he was hardly http: /Manw we @BESK-COMMErteMncarmhe was an untouchable and he was asked to perform ablutions, if he accidentally touched Uka, the untouchable. Gandhiji did not agree Google Books-DowmoadBermaversion | was hardly yet twelve when this idea dawned on me. A scavenger named Uka, an untouchable, used to attend our house for cleaning the latrines. Often I would ask my mother why it was wrong to touch him, and why I was forbidden to do so. If | accidentally touched Uka, | was asked to perform ablutions... | Often had arguments with them on this matter. | told my mother that she was entirely wrong in considering physical contact with Uka as sinful; it could not be sinful. (161) To get rid of untouchability, Gandhiji started the programme of self-scavenging. Every ashramite, irrespective of any caste and religion, was supposed to do the work of ‘scavenger by turn.’ Gandhiji shares this fact in Untouchable: I love scavenging. In my ashram, an eighteen-year-old77 Ambuj Kumar Sharma Brahmin lad is doing a scavenger’s work, in order to teach the ashram | scavenger cleanliness. The lad is no reformer. He was born and bred in orthodoxy. He is a regular reader of the Gita and faithfully says his http://wwreeboviveonvertéer'icorrr'°*" lave. But he felt that if he wanted the ashram sweeper to do this work well he must do it himself and set an example. (162) GoogledsooksazbowHeadi Demo: ersion who always considered untouchability as the greatest sin on earth. and has ehok e real words of the Mahatma about http Jinansine! OO Kec GrGhh RIDA: G4AMD be reborn, if he should be reborn, he would wish to be reborn as an Google Books Download Remo, Version not want to be reborn wish to be reborn as an untouchable, so that | may share their sorrows, http://wwitrebdotetorrverterce orn to free myself and them from their miserable condition. Therefore, t prayed that, if should be born again, | should be so, not as a Brahmin, Google BouksDownlvad Deno Version The Mahatma's words went directly into the heart of Bakha and he was so much moved by his feelings that he prepared himself to do any task for the man, who was the real saviour of the untouchables: “He adored the man. He felt that he could put his life in his hands. and ask him to do what he liked with it. For him he would do anything” (163). Anand has also made Gandhiji speak about some reforms which he deemed necessary. He did not hesitate in pointing out some evils which prevailed amongst the untouchables, especially, insanitation and addiction to drinking and gambling. Gandhiji made it quite clear that these reforms were necessary for the emancipation of the untouchables. He also forbade them to receiveGandhian Strain in the Indian English Novel 78 left-over from the plates of caste Hindus and rotten grains and advised them to receive good grains. The novelist writes: They have, therefore, to purify their lives. They should http://WWvAebBBR-Con Tere rearien”: m . at them. Some of them are addicted to habits of drinking and gambling, which they must get rid of. Google Books 'Bewnbad:Demo'Version therefore, the Hindus oppress them, they should understand that the fault does not lie in Hindu religion, but in those who profess it. In order http://WWW.ehaaknGeny ehevvGiOlBbes. mey nave to rid of themselves of evil habits, like drinking liquor and eating carrion. Google Bagks Wowildad. etiauscalnn should receive grain only — good sound grain, not rotten grain and http Tf WWWebeok-Cony ete Pest todo all that | have as hey will secure tt ipation. (163) Gandhi wanted to emancipate untouchables and enlighten the Googh Bobks Domilsad Dene Version civic amenities including temples, public wells open to the untouchables: “All the public wells, temples, roads, schools, sanatoriums must be declared open to the untouchables" (164). In Untouchable, Anand has also expressed some views against the principles of Gandhiji, through Mr. R.N. Bashir, B.A. (OXON), Barrister-at-law and the companion of Iqbal Nath Sarshar, the young poet and the editor of Nawan Jug (169). R.N. Bashir was against the Gandhian ways. He not only criticized Gandhian principles of eradication of untouchability, swedeshi and spinning wheels, but he also went to the extent of abusing him: Gandhiji is a humbug’, it was saying’ He is a fool. He is a Hypocrite In one breath he says he wants to abolish untouchability, with other he asserts that he is an orthodox Hindu. He is running counter| | 79 Ambuj Kumar Sharma to the spirit of our age, which is democracy. He is in the fourth century 8.C. with his swadeshi and his spinning wheel, We live in the twentieth. (155-66) hp Seaceraiernen mouthpiece of Anand himself when he talks of equality of rights Goof RUSK DEW ORMG WEERIin and Anand when he says: “Well, we must destroy caste, we must http SAW arebeeueun verrer ecient Wem recognize an equality of rights, privileges and opportunities for everyone” (171). Google Beeks ewmoad-Demo dtersien http Goo condemnation of untouchability as has been mentioned in the inning of this chapter. His next other two novels — Coolie and [yah Abedke CANAL BEGMR he wrote in a letter addressed to this writer: “The first three novels you mentioned were inspired by the Mahatma, Leo Tolstoy and Gorky. ogle-Baaks Dewnlead Remo Mersion Gandhiji doesn’t appear in Coolie and Two Leaves and a Bud, as in Untouchable and in The Sword and the Sickle but, these two novels are based on his ideas against the exploitation of the poor peasants and labourers at the lands of capitalistic and industrial forces. In these novels the exploiters are the Indian moneylenders and capitalist and the British capitalists. These novels propagate and strengthen Gandhiji's economic thoughts. He believed that no one in this world should suffer from want of food and clothing and every body must have the right to make two ends meet. He opposed the monopoly of the means of production by any country, nation or group of persons. According to him the monopolization of the means. of production resulted into the exploitation of the poor peasants. and labourers. In these two novels, Anand has portrayed theGandhian Strain in the Indian English Novel 80 exploitation of the landless peasants—turned labourers with compassion and pity. “Anand’s compassion for the underdogs and his indignation at the exploitation of the Indians by the forces of http:/AMHLARGAICGOIGIKE GARI ns anctc control over his material does not slacken” (M.K. Naik 39). Google from Bas BS DAWG sa Denis Weretsh early age of fourteen as his father's land and property had been http:/Aepeveersuie Reesarrire ree hestsier2 miserable and slow death: He had heard of how the landlord had seized his father's five Google Beeks.Rewaload: Demo Mersien rent had not been forthcoming when the rains had been scanty and harvest bad. oaks knew how his det had died a slow death of http:/WWWiADOAKsGONNG REGO ness booger to support a young brother-in-law and a child in arms. (11) Google. BAOKs. RAM OIaad Mtnead aheken him and not allowing him to take some rest from his irksome task. She not only takes the undue advantage of his helplessness and poor economic status but also, by using abusive and derogatory words like ‘brute’, ‘savage’, ‘swine’, ‘dead one’, ‘dog’, compels him ‘to escape from the atmosphere charged with sharp abuse, unending complaints and incessant bullying...” (59). The poor waif is not only abused and ill-treated, but also beaten mercilessly by Babu Nathu Ram when he plays with his children and tries to mix up with them: ‘Why, oh swine! Why don't you answer me?’ ‘Babuji, | was playing’, Munoo said, looking up at his master furtively, nervously.81 Ambuj Kumar Sharma ‘Playing, oh you were playing!’ the Babu ground the words in his mouth. ‘Dog!’ And he slapped Munoo on the cheek with his thin, bony hand http: /IWWYEBGOR EC yiveree te bats which had been In the same novel Munoo is cruelly thrashed by the goat-faced, Googt¢Beeks'Ddéwnload Demo Version Ganpat's second slap fell on the hard, conic bone at the corner of the joint. His hand was hurt. He was infuriated beyond control. He http://WWWLRROAKeGORMEKLET EQUI ti: mince te stumbling on to the mud in the passage, sobbing and shrieking hoarsely. Google Bagks,RewnleadReme Nersion of your mother’, ‘ohe, illegal begotten’, little rascal’, and ‘little wretch’ hitp:/AVWHebOoRe FAvetter.com In Coolie, caste, unlike Unfouchable, does not matter. Itis their poor economic status that compels the poor people belonging Google Books Dewntead Demeversion ‘Kshatriya’ and Verma, a Brahmin, are forced to work as servants due to their poor economic status. Here their poor economic status becomes their class as Munoo says: Whether there were mors rich or more poor people, there seemed to be only two kinds of people in the world. Caste did not matter. ‘lam a Kshatriya and | am poor, and Verma, a Brahmin, is a servant boy, a menial, because he is poor. No, caste does not matter. The babus are like the sahib logs and all servants look alike. There must be two kinds of people in the world — the rich and the poor. (69) In Coolie Munoo works as a domestic servant in Sham Nagar, asa worker ina pickle factory as a coolie in Daulatpur; as a labourer in a cotton mill in Bombay and finally as a rikshaw-puller in Simla.Gandhian Strain in the Indian English Novel 82 In the novels after Untouchable, the economic factor becomes more crucial than social status as Saros Cowasjee puts it: “Money is the great God, and in the novels after novels Anand repeats that there are two types of people — the rich and the poor. Hitt /AAAWN aeRO NG MAMENA cK GHP iass: it also decides one's political affiliations” (137). Here economic exploitation lis up from the golitical sityation of India — a subject coyntry Googla-Hooks.maniinad.demedensian feudal and usurious capitalism become an insidious and inevitable Ast of loitati tl r, itish all the Indian http HT THAIS) CHGBR SE OB WEREEE SCOP pronation and realizing exorbitant rents and taxes from them. In Coolie, the Good ff HRaba CoM mante Vriaden and Jimmy Thomas, the foreman are the British exploiters who . i i ipstrcti i rt time and http:/ft ‘cutting SHOUR COVE ly erseone: to what is less than even starvation allowance” (Sharma 66). M.K. Naik has Goo BOOKS Dowiitdad Pi its 1erEersidn paralyzing and poisoning him (41). In Two Leaves and a Bud, the exploitation assumes a more awful and fiendish shape. Gangu, the protagonist is tempted by the ‘glib tongued scoundrel’, Sardar Buta Singh to join the tea plantation in Asam, an ‘unbreakable jail’, a prison without bars with so many false ‘golden promises’ of land, money and houses: “They will give you a house, a nice house, built with bricks in the angrezi manner, with a tin roof. They will give you every thing, every thing” (7). Though Gangu knew that he was being deceived by Buta Singh, but he could not repel the temptation as ‘he loved the land’. He ‘was not aware that he was being driven to a ‘green hell’. In the village Seth Badri Das confiscated his land and the hut for the loan| 83 Ambuj Kumar Sharma of his brother. His love for land becomes the cause of his tragedy —a temptation which the peasant with his roots firmly embedded in the soil could never resist. http://wwieebuoksonvertertertitte hands of Sahukars as “they had been the cause of his ruin and every moment of his exile reminded him of the curse of borrowing” (109). He was GooghBedks Download Deira version coolies where ‘the ruinous smell persisted. Tea plantation in the forests of Northern Assam stretched in hundreds of miles was like http:/Annevw Jebeok-womvertsr. co perices, blood suckers and all the other malignant creatures which persisted such a virulent challenge to the existence of humanity (17). Here the Googie Books Downloadbemowversion Reggi Hunt and their Indian subordinates, Sardar buta Singh and Babu Shashi Bhushan Bhattacharia, Sardar Hamir Singh, all htt p:/naanewine Roek69 Rid QL sKOKMbI00d of the poor Indian coolies, without any consideration of nationality. Gangu’s wife dies of cholera. Penniless Gangu, who is only paid three annas Google. Boek shawaloadPlemaviaislan wife, Sajni. The income of the whole family was less than eight annas for a day as Anand writes: What had the family got after almost a whole week's work? It did not even work out at eight annas a day for the whole family: three annas for him, two annas for his wife and daughter, and three pice for his child. Why, in the village he had been able to earn eight annas a day alone by working on the landlord's land when he had lost his own! (64) Sardar Hamir Singh demands ‘nazrana’ from Gangu when he wants. a loan of twenty rupees from the ‘Sahib Bahadur’ to cremate his wife: “My wife — began Gangu. ‘Sardarji — my wife has passedGandhian Strain in the Indian English Novel 84 away’. And at this his eyes dimmed and he continued abruptly: ‘I want to beg the favour of Sahib Bahadur for a loan." ‘Where is my nazrana?’ said the chaprasi, stretching his hand http://wwW2b8bk-converter.com Babu Shashi Bhusan Bhattacharya also exploits the already starving coolies by demanding ‘gifts’ from them. Google Beaks DownleadDemadWersien humans’ to be bullied and exploited. When Gangu goes to Croftcook beg a loan pf twenty rupees, he is not only abused but also http ENGR ROO -converter.com ‘Get out! Get out!’ Exciaimed Croft-cooke. Turning purple with Google BUUKs DOWMdal Dero Wersion have been spreading infection all aver the place! Didn't you know that you were under segregation? By whose orders did you come here?" http://WWW.ebOOK+G0 AME Bis OF lowing winout showing his back to the sahib, his hands joined abjectly, his face twisted ‘so that the hollows of his cheeks trembled with humility. (114) Google Bagks. RewanlaadReamaversian that ‘the white man is tolerated here because of his superior clothes, respected because of his knowledge, and admired for his personal qualities’ (55). He is a lustful person who is ever ready to rape any coolie woman without any consideration. Narain, a coolie in the tea plantation, expounds his wickedness and cruelty to Gangu in the following words: ‘Bless your fate, brother’, said Narain to Gangu. ‘He is avery budmash sahib. He is always drunk. And he has no consideration for anyone's, mother or sister. He is openly living with three coolie women!" ‘Why, but my daughter is a child,’ Gangu said. ‘He couldn't have anything for him."85 Ambuj Kumar Sharma Nobody knows what may or may not happen here, brother,’ ‘said Narain. ‘Nobody's mother or sister is safe in this place. (42) When Reggie Hunt tries to rape Leila, Gangu's daughter, he is shot dead by the ‘human python’ and his ‘journey of life is finally httpo/éwawwexebook-converter.com De La Havre and Barbara are the only British characters in the novel who sympathize with the ies. De La Havre feels Google Books. howalgad Hema Version These coolies did not look as if they would require the http://wwwiebedéksconverter.conrm six feet that an ordinary human being requires... And these heathens were scum of the earth, who lived without any notion whatever of hygiene Google Books Bewnload Demo Version Exploitation has been Anand's favourite theme. In all his novels, Anand has portrayed this theme with uncompromising and httpifAMasAbe RAG hrGOnhd Ob tik Fhe novels after Two Leaves and a Bud, but, it still remains a significant theme of other novels as well, Google Beaks. wewmead, Rene, Merson exploitation. Mahant Nandgir exploit the poor villagers by demanding various gifts, money and other delicacies in exchange for performing religious rituals as Lalu says about Nandgir: “Religious teacher who in greed is so gluttonous that he will suck the blood of the poorest” (The Village 24). The religious hypocrisy of Nandgir has been clearly mentioned by Lalu in the following lines of The Village: The leacher! He ate sumptuous food, dressed in yellow silks, smoked charas and drank hemp, and if reports were true, whored and fornicated. And he was kept as a holy man, the Guru of the community. (45) In the same novel Anand has referred to the exploitation of the poor peasants by Seth Chamanial, the landlord, who, at theGandhian Strain in the Indian English Novel 86 connivance of the government, hoards up food grains and fleece the poor peasants by purchasing it at the lowest rates and selling it at the highest. Nihal Singh, the father of Lalu also recalls ‘the . creation of the land-grabbing feudal lords by the British government’ htt p://(GHAN- PROKGAD MEFS EOIN nce ne ruste a victim of all-round exploitation by numerous agencies — the landlord, the money-lender, the trader the lawyer, the religious Google, BaGks MOWAIRad WAR IAALELAIOn of the British government” (58). In The Village, Harnam Singh, a FE EO SET Eee OEE ne wroe of my land to Chamanlal. But | am not the only one, the whole Google RISKS POM UIRAH Penis Vestal landlords and money lenders . Fazlu in the Sword and the Sickle, hitp:/Wwieeboviee erry erent aot: ... [was bought up in tum by Harnam Singh, who has left no small farmer in these parts alive. The breath of famine is in his mouth. Google Books DewnmloadPenmo-“Kerston wherever they tread. Thieves! Carrions! Traitors! Hounds! Miscreants! He and his likes don't fear God! They have built for themselves vast estates and the sarkar has given the squares of land in Lyallpur! (63) In the same novel, Lalsingh shares his agony about the miseries of the poor peasants with his beloved darling, Maya: There has been no time like the present, my darling... No such unrighteousness — that hundreds and thousands of men in our land should be mortgaged up to their loincloths. That almost every mud-hut, every fruit tree, every bedstead and every bullock should be mortgaged, while in the houses of landlords stand milch cow, fine bulls, white horses and granaries well stocked. (358) In the Lalu trilogy, Anand refers to the direct exploitation of87 Ambuj Kumar Sharma the Indians by the British to keep their empire flourishing and to maintain their commercial monopoly. Anand has always been a critic of the British who kept this country divided to rule it smoothly. http linwa,ebRak eo conerte a ae ie emsen in The Sword and the Sickle has rightly compared Go rit ER S OK ry by Ke Dowie es i Derris'versTon ‘Oh, the coming of the Angrazi Sarkar, had been like the http://wvaebook.Gan verter. GOR radcari through the centuries, a flood which had broken down all the old land marks, destroyed habitations and crops and human lives in its torrential Google Baoks,. Dewnlaad.DemoMersion the waste land the breath of a new acquisitive spirit. (188) http; JI WWW EB SGKEHTIVER TER. COT Tc toes in India and the British government: “Our people have been living Gog fe Bh REDS WAraa ric arp aS VeEreion In Seven Summers Pandit Jairam exploits the poor innocent people by extracting money and delicious food items from them. In The Road Pandit Suraj Mani is the religious exploiter who demands money and different food items even from the untouchables, on the other hand he preaches that “the temple teaches the Dharma, they cannot enter the house of God. | will never allow them there. But they can make dry offerings for the preservation of the Dharma, which may emancipate them... their women are devoted and give what little they can (41). Krishan Chander in The Confession of a Lover is filled with disgust and hatred by the hypocritical attitude of the priests and comments: “I feel at times | want to murder all the Brahamins for their crimesGandhian Strain in the Indian English Novel 88 (69). In The Road Pandit Suraj Mani does not allow the untouchables to worship in the temples. Sajnu, son of Thakur Singh, the landlord, bars the way of Bhiku and his mother Laxmi when they want to go to the temple for worship. They also try to declare http: AFUE RIOR VEREPEDIE a Confession of a Lover, Krishna Chander and his aunt Devki are Googl? Boeke DOWiiedd Detie version excommunication commits suicide as Krishan Chander says: “Our http:/Arwehebookceamrertert Corie fod to the Muslim step mother of my friend. And my aunt... committed suicide” (97). Google Beeks Download Demo-Mersion untouchables by the Christian missionaries in a number of novels. In ant Go Colonel Hutchinson tries to lure Bakha to join http: /EMaany, THAR MALE RAI nigh caste and the low caste. In The Village, Bhupa is lured to become a Christian by the temptation of getting a job in the hospital. In the Googledannks LowalaasLdaennn Version the untouchables in to Sikhism which believes in one god. In many novels Anand has shown the sexual exploitation of the women belonging to the low social and economic status. Taking the advantage of the low soical position of Sohini, Pandit Kalinath tries to molest her in the Untouchable. In Two Leaves and @ Bud, Reggie Hunt, taking the advantage of the low social and economic status, rapes the coolie women. He rapes Neogi's wife and also tries to rape Leila, the daughter of Gangu and when the later intervenes, he is shot dead. In The Sword and the Sickle, Kunwar Birpal Singh tries to molest Maya, the beloved of Lal Singh. In Private Life of an Indian Prince. Maharaja Ashok Kumar of Shyampur state satisfies his sexual lust by taking the advantage of89 Ambuj Kumar Sharma the women’s lower position as her subjects. Dr. Hari Shankar, his personal physician comments about his lust that ‘he gratifies his irrepressible sexual urge blindly by appointing agents for the http TR BROOKS DULG Gilt hnc wor supplied by agents appointed for the purpose of procuring them in Gog HE RORKS DA GAT OSG Lesslon a nurse in his hospital. http://wwavebookseonasenters0 OEnWord and the Sickle. Lalu, the protagonist in Lalu Trilogy — The Village, Across the Black Waters and The Sword and the Sickle goes to GoogleBooks-DownlsakkDemoWVersion grievances to Congress, he has a face-to-face meeting with Gandhiji. When he listens to the words of Gandhiji about suffering, htt pid baewnwy eae kisGain We kd @da. 640 Relcomed suffering’ (200). “He had wanted to be happy, and he had suffered in this search of happiness, because all the people around him did Google Rooksawn laad Deme.\eesion appeared to him quite ridiculous when he glorifies sufferings in the novel: “Suffering is the mark of human tribe. It is an eternal law. The mother suffers so that the child may live. Life comes out of death. The condition of wheat growing is that the seed grain should perish. No country has ever risen without being purified through the fire of suffering... Itis impossible to do away with the law of suffering which is the one indispensable condition of our being, Progress is to be measured by the amount of suffering undergone, the purer the suffering, the greater is the progress. Non-violence in tis dynamic condition means conscious suffering...” (200) Lalu mentions how he came to be ‘revolutionary’. Gandhiji goes on telling Lalu with ‘an ambiguous smile’ how he convertedGandhian Strain in the Indian English Novel 90 so many revolutionaries to non-violence: “I have come across plenty of ‘revolutionaries’ in my time", said the Mahatma with an ambiguous smile. ‘They come to me knowing http://WwwreboUR-Convertercorn oe" Pp: ‘secrels to me they have a friend whom they can trust. As a result quite a good number of them today are to be found fully converted to non- Google BoéS'D6wrikbaa'Denid Version When Lalu tells Gandhiji about him and his comrades’ answer with violence to the Nasirabad manager and his watchman, http://aauM/seho @kme@nnnebt et etme to do about it? ... ‘if you answered back violence with violence.’ (200) Gandhiji advises the peasants to ‘cast out fear’. When Lalu tells Gandhiji Google Banks RewnloadDemac ergion telling Lalu that strength does not well up from physical force rather it comes frorp the will. Anand describes it with explicitness: http://www.ebook-converter.com “Your advice to them was utterly wrong in my opinion’, the Mahatma said, his face contorted with a painful impatience, ‘even if it Google BoSkE Dowiisad Dénie' Version physical force. It comes from the will. Non-violene does not mean submission to the will of the evil doer, but of pitting one’s whole soul against the will of the tyrant. Working under the law of our being, it is impossible for a single individual to defy the whole might of an unjust empire and lay the foundation for that empire's downfall or its regeneration. (201) Anand has given a long discussion between the Mahatma and Lalu about non-violence, violence, revolution and strength and the latter finally yielded to the Mahatma: “He (Lalu) felt guilty now, and weak. His face was covered with sweat and he felt he would have te submit rather than go on fighting this great man” (204). In his autobiographical novels, Anand has frequently referred to Gandhiji and his ideals. Morning Face, Confession of aGandhian Strain in the Indian English Novet 94 tured away from him, biting his lower lip from the remorse of forgetting Gandhi completely” (277). At another place in the same novel, Krishan Chander retorts Irene's remarks: “| have seen whole http:/ ARUN SRR OR CONN SESE GOL om no police...’ That was the first time I believe in the soul force...” (306). Googles Le Wiliad Berta. Valsion does not hesitate in mentioning the failures of Gandhi Movement, http:/ WAP eBEGR-CURVETteneenit © ele violence with violence, but at the same time, he impresses up on his idea of ‘love’ and ‘devotion’: Google BookssDewnload-Beme'Version people, even if he had done it by making docile cowards, beatun for generations, not to hit back, but be proud of accepting punishment. http://WWWrBhOok«CONY BFE EFyGOMna yor ait tne campaigns of the Mahatma had failed so far. Except perhaps that some people had begun to believe in the Christian idea for love thy neighbour Google Beaks, Dowaload.Demo:iVersion Quakers. (307) In The Bubble, Anand has also referred to Gandhiji’s fears about the powers of the state. Krishan Chander whispers: “Well, | whispered: ‘Gandhi fears the power of the state. He says it is organized violence. As our people are not very heroic, he has made their weakness in to a kind of strength by asking them to accept blows from the police (427). Anand studied Gandhi's Young India and imbibed so many ideas from the book. Krishan Chander refers to the words which he read under the title, ‘Talisman’: When the self becomes too much with you, try the following recipe. Call the face of the poorest and most helpless man you have95 Ambuj Kumar Sharma seen, and ask yourself, if the step you contemplate is going to be any use to him. Then you will find yourself and your doubts will melt away. (594) http://Wwivnebeedkrta he blesreiGOIMnis novels flaws from his sympathies with the poor, bereaved, under-privileged, underdogs, serfs, untquchables and coolies, which were deepened Google Bonks.bawaload ema Uaksion several places in his writings and letters. It was the Mahatma who https epBUR son TEREr COT a true sympathizer and the liberator of the untouchables, have- nots, poor peasants and coolies. Though Anand has been Google Books: Dow rilvadBeme: Version writers, as has been mentioned earlier also, but, undoubtedly, the influence of Gandhiji has been very deep, unimpeachable and http Aya. RRO cGRNAWELEEFaOMMerested in his ideas, particularly in the ethics of simple living that he was insjsting.gn the Presspspinning, weaving apd wearin le spuns, Google Bin te. DAWIoAa Leu UAESION untouchability, and great doctrine of ahimsa, non-violence as practiced in the liberation movement’ (Apology 39). Butwhen Anand came in toa close contact with the Mahatma in Sabarmati Ashram, he learnt “to love the poor, the disinherited and voiceless” (Sharma 21). He not only discarded his corduroy suit and tie and got in to kurta-pyjama but also started cleaning latrines there like other inhabitants of the ashram. Gandhiji always raised his voice against the exploiters wherever he went and always tried to destabilize the exploitative forces. He was well acquainted with the social evils which weakened his country awfully. Anand, as an admirer of Gandhiji particularly of his principles against untouchability, exploitation and other socialGandhian Strain in the Indian English Novel 96 evils, has emerged as a great saviour of the suffering humanity. WORKS CITED http://www.ebook-converter.com A.K. Sharma. The Theme of Exploitation in the Novels of Mulk Raj GoogléBddks BSWiiload Demo Version Debjani Chatterjee. “Gandhi's Influence on Anand and his Fiction”. Kakatiya, Journal of English Studies, Vol. Il No.1, Ed. Satya Narayan Singh. http:/wuwwHweboot-converter.com Mulk Raj Anand. Apology for Heroism. Delhi: Arnold Heinemann, 1975, Google Books Dowload Velfio Version —._. Confession of a Lover. Delhi: Amold Heinemann, 1981. Gauri. Delhi: Arnold Heinemann, 1981 http://www.ehgok-conVverter.Gom. . The Big Heart. Delhi: Amold Heinemann, 1980. Google Books Dewnlead Deme-V ersion . The Private Life of an Indian Prince. Delhi: Arnold Heinemann, 1983. . The Road. Bombay: Kutub Publishers, 1961. The Sword and the Sickle. Delhi: Arnold Heinemann, 1984. . Two Leaves and A Bud. Delhi: Arnold Heinemann, 1981. . The Village. Delhi: Amold Heinemann, 1984. . Untouchable. Delhi: Hind Pocket Books, 1970. M.K. Naik. Mulk Raj Anand. Delhi: Amold Heinemann, 1973. Saros Cowasjee. So Many Freedoms: A Study of the Major Fiction of Mulk Raj Anand. Delhi: Oxford University Press, 1977.7 Ambuj Kumar Sharma Hl THE FREEDOM STRUGGLE AND GANDHI : R.K. NARAYAN AND RAJA RAO http://www.ebook-converter.com I Google BUCKS TO UIG ST Cane sab the middle but, R.K. Narayan, unlike Mulk Raj Anand, has devoted http:/Awreanedveres Nation Vertue eenpre! Waiting for the Mahatma, reveals the novelist's intentions and his devotion to the Mahatma. Though the novel is based on the Sriram-Bharti Googte Books Powrtoath Bérmo Version been careful enough to give the Mahatma neither a minor role nor a major role but to keep him in the whole background of the novel. http:/Avianuv. ebowkecoenuerter :@OnTy be given a minor part. On the other hand, he is sure to turn the novel into a biography if he is given a major (or the central) part (Indian Writing GoogleBeoks Download Demo Version In all the five parts of the novel, Gandhiji remains an influential and magnetic personality. Here Narayan has given a vivacious and realistic picture of Gandhiji's contribution to the Indian freedom struggle, his ideology of truth, non-violence, his love for untouchables, underdogs and urchins, and spinning on the ‘charkha’. Gandhiji’s first meeting in the novel begins with a “mighty choral chant: Raghupathi Raghav Raja Ram, Patitha Pavan Seetha Ram (16). In his first speech, he addressed the crowd of the people waiting for his exhortation: | see before me a vast army. Every one of you has certain good points and certain defects, and you must all strive to discipline yourselves before we can hope to attain freedom for our country, An army is always in training and keeps itself in good shape by regular drillGandhian Strain in the Indian English Novel 98. and discipline. We, the citizens of this country, are all soldiers of a non- violent army, but even such an army has to practice a few things daily in order to keep itself in proper condition: we do not have to bask in the sun ebo “Left” or “Right”. But it have a system of our own to http://Wwwee DAM frat ch Shar Ihe practice of absolute truth and non-violence. (17) Google BSSKS TaMiinad. Bene Wrteion “He could not grasp what he was saying, but he looked rapt, he http:/ MAPPED OeRUconverter Corie Narayan heroes, initially, Sriram is a bundle of weaknesses. He is not very serious about Bharti, his grandmother and Gandhiji in the beginning. Googl’ Books DowhhowdDerte Version Vvoluptuousness and vulgarity and wants to take the girl in his arms when she is alone: “There is no one about. What can she do?” He http:/eevew le bookeoomnviarte tc oFgye will know with whom she is dealing’, the next moment he blamed himself for his crude thought” (38). He becomes heedless about his Google Beek» DewnloadDemoVersion for ‘her pampered and good-for-nothing grandson’ and leaves her all alone to the cares of others to get the love of Bharti. When the Mahatma asked him to receive the blessing of his grandmother, he felt uncomfortable and discomposed: He felt angry at the thought of Granny, such an ill-informed ignorant and bigoted personality! What business had she to complicate his existence in this way? If he could have had his will, he would have ignored his grandmother, but he had to obey the Mahatma now. (53) He is guilty of his feelings and evil thoughts and shrinks from facing the Mahatma. In the beginning, Sriram is not very seriously interested in ‘Gandhiji and his ideology and “his interest in Gandhi was only a99 Ambuj Kumar Sharma show and... He was really going after a girl” (37). He gets attracted to Bharti and wishes to spend his whole life in her company. It is Sriram's love for Bharti which worked as a bridge between him and the Mahatma and he joins his camp. A.V. Krishna Rao has htt p:/AgMapernQdnea Cus nO METFAT NaQGAtnat they are imperfect in the beginning and achieve perfection in the end: Google BOSKs DOWitad Heme version Upanishadic tradition: http://wwwebook-converter.com Lead me from darkness to Light, Google BUbRSDSWiisay Denis Version The omniscient novelist has hinted at the weaknesses of his hero at places in the novel. Though he is plunged into the http:/rewwrebook ve onanentercemmian quaities of devotion to duty, firmness and sincerity. At places, he forgets Gandhiji, Bharti and falls a prey to aimlessness and ineffectuality Google Bosks-DewnloadDemotersion offers Sriram a glass of juice, he is lost in the ‘bliss’ of juice and forgets every thing: Politics, Quit India, Bharti, strife and even Mahatma, as Narayan puts it: Sriram could merely mumble, ‘thanks’, and drained off his drink. The passage of the juice down his throat was so pleasant that he felt he could not intepret it under any circumstance. He shut his eyes in ecstasy. For a moment he forgot politics, Quit, Bharti, strife, and even Mahatma. Just for a second the bliss lasted. He put down his glass and sighed. The other had taken an invisible infinitesimal layer of the top level in his glass and was saying, ‘Care to have another?’ (76) In the beginning Sriram becomes the follower of the Gandhian ways, particularly his non-violent ways, when the latter teaches him the lesson of non-violence. When the Mahatma asksGandhian Strain in the Indian English Novel 100 him to change his life style, he says: ‘I can think of nothing else.’ (52) The Mahatma speaks to Sriram ‘dispelling his notions’: Before you aspire to drive the British from your country, you http://www EBUGKCONVETE PEO itis not going to be a fight with sticks and knives or guns but only with love. Until you are sure you have an overpowering love at heart for Google Boke’ DOWHISat'DEM'VErsion friend who must leave you. You must train yourself to become a hundred per cent ahimsa soldier. (51) http ://eviwies.28206 Med GA VE PEGFaGO Jagdish, a terrorist and violent freedom fighter, he is infuriated and murmurs: “If he is roles a joke, heaven adh him’, he told himself ‘I will Google:Ba ewhiead Delimdeksiod extraordinary violence (109), . igtion wit is ig. Quidar is involved ina http:// AA RRS SR COU VERSE EO, principle of non-violence and develops a streak of recklessness as Narayan writes: Google Books Download Derro¥version different villages; he derailed a couple of trains and paralyzed the work in various schools; he exploded a crude bomb which tore off the main door of an agricultural research station, tarred out 'V' for victory and wrote over the emblem ‘Quit India’. He became so seasoned in this activity that a certain recklessness was developing in him. (113) When Bharti gives Sriram Bapu's message to go to jail, he shirks going there annoying Bharti, who is wonder struck and shocked by his escapism and murmurs: “After all these months of association and work, how can you speak like this? How can we do any thing other than what Bapuji asks us to do (93)? She feels irritated and dejected at the cold attitude of her lover and says: “If | had known that you would treat Bapuji's word so lightly ——" (94). Listening to her remarks, Sriram tries to cool her down by his101 Ambuj Kumar Sharma words soaked in helplessness: ‘Oh Bharti, don't add to my troubles by mistaking me so completely. | revere the Mahatma, you know | do. Why do you suspect . me? Have | notsfoll of what he has been doing...? http ill SBOSR-TORY ELE leftthe comfort of my house. (94) Googié Boers DewmnilbatDeneversion leave this world, his real home now. Unlike Sriram, who is too weak to be a true devotee of Hitt pp :/ Gain DOG Ho ON BULGE ERMeserves all sorts of compliments for her devotion to duty, sincerity and loyalty to the Mahatma. Right from the beginning to the end she is_one Google Backs diaumlaad. Hema arsion real guide for Sriram in the freedom struggle and shows him the . fight track to gomplete the mission ofthe Mahatma. Under her http: (MAN RA OGE rh MINCE LAF Das wes stick to non-violence as he tells the shopman: ‘I am only fighting ool HSAs Lea UR AA NEESIC But whenever he moves farther from Bharti, he becomes injudicious and inordinate. When Bharti goes to jail leaving Sriram alone, he becomes an itinerant person and is easily entrapped in the nefarious designs of Jagdish and becomes reckless and gets involved into the violent actions and gets imprisoned. But, when he is released from jail and meets Bharti, he once again becomes morally stronger. Narayan has recompensed the weaknesses of moonstruck. Sriram by making Bharti a ‘witty, infuriating, capable and wonder of ‘wonders’ (back cover page). She is devoted to the Mahatma and treds with him like a shadow through thick and thin. About the character of Bharti, lyenger gives a suitable remark: “Itis Bharti who makes a patriot and a man of Sriram, and in marriage he is certain to find in her the saviour strength that is woman's shakti” (373).Gandhian Strain in the indian English Novel 102 R.K. Narayan has successfully depicted the Gandhi- Movement in The Mahatma. Though he appears at a few places in the novel, but the novelist has been able to make his presence felt everywhere. He has depicted his love for the untouchables, his http://vawwhelsedk seo y er ber! eon worst area in the town’ (23), his love for the children, his love for the suffering humanity, his principle of non-violence, his call for Quit India, his GoogleeReoks Download Dernreirltersiops at the partition, in a simple and realistic way. He has also shown Mahatma’s anxieties about the suffering women after the riots http://weweelook-converter.com ‘More than anything else’, she said, ‘the thing that pains Mabatmajj, is suffeging of }. So many of shem have been Google Bogks hownlsad ena Version and the number of women who are missing cannot be counted. They http://' HOOK CGH VErter: ished or killed, or Perhaps have been destroyed themselve: 165) Narayan has also hinted at the ignorance, imperceptibility, Google Boek sDowmort' Dero Version - miserably to evaluate Gandhiji's sacrifices, sincerity, love and devotion to emancipate suffering Indian masses. Sriram feels annoyed and dejected when he realizes the meaninglessness of Gandhiji's fight in the eyes of the Indian folks as the novelist puts it: “You are no better’, said Sriram angrily. The country was engaged in struggle for survival, in a flash there passed before his mind Gandhi, his spinning wheel; the houses he spent in walking thinking and mortifying himself in various ways, his imprisonment, all this seemed suddenly pointless, seeing the kind of people for it was all intended. He suddenly felt unhappy. All his own activity seemed to him meaningless. (83) Sriram feels so much disheartened and discontented by the coldness and recklessness of the Indians that he decides to103 : Ambuj Kumar Sharma write a letter to the Mahatma regarding the frivolity and insincerity of the Indian folk: “Revered Mahatmaji, don't know why we should bother about http://WWarebooksGonve bers GEM tor nem They sell and eat foreign biscuits. They are all frivolous minded,... they will thank us leaving them alone, rather than for telling them how to win Google 8aeks Download Demo Version Narayan has ended the novel with the death scene of the htt AE BOOK CE ORY rs Ce aE henaie and brings his palms to gather in a ‘reverential salute’ and shoots ith bis royale is him, . GodGfe’ BUSKS HOW AIT DEANS Version The man stood before the Mahatma and brought his palms. together in a reverential salute. Mahatma Gandhi returned it. The man http://wvew:ebooleoonvertenoona te yr seat”, and tried to push him into line. The man nearly knocked the girl down, and took a revolver out of his pocket. As the Mahatma was about Google Beeks-Dewntoad-Deme Version aut. The Mahatma fell on the dais. He was dead in a few seconds. (173) In The Mahatma also, Narayan has intermingled the fact with fiction marvellously with his unparalleled skill as a novelist. He has interwoven the love-story of Sriram and Bharti and Gandhiji's role in such a way that the story appears to be convincingly natural and realistic. Il Raja Rao, like Anand and Narayan, belongs to the Gandhian era and has realistically and explicitly expounded the impact of Gandhiji’s principles in his writings — more particularly in Kanthapura. K.R. Srinivas lyengar has rightly called Raja Rao as a child of Gandhian era: “...he too is a child of Gandhian Age,Gandhian Strain in the indian English Novel 104 and reveals in his works, his sensitive awareness of the forces let loose by the Gandhian Revolution as also of the thwarting or steéadying pulls of past tradition (386). In “Javn/’, he has spiritualized Gandhiji as “An old-man a bewitching man, a saint’, “beautiful as Itt P2// WW ROOK seRRM GIERF eG RiPhation of Goa (lyengar 386). Here he is seen as Lord Rama and the red ruler as the Ravana and his release from prjsgn is depicted as the ‘Return Google Baaks WoW nlaadWemipn Vesa wife Sita and in a flower chariot drawn by sixteen steeds, each one http: / WR AROS CONE LAG Okebounacyenge 388) and there are shouts like ‘victory to the Mahatma! Mahatma Googlé B8oks H8Witioad Demo Version Kanthapura is a true account of Gandhiji's ideals and principles and their impact on an Indian village as lyengar writes: http://weerrRebocheoury erter recite theme is the impact of Gandhiji's name and ideas on an obscure Indian village, any one almost out of the seven hundred Indian villages...” (390). Google Books DownoackDemor esion. Narasimhaiah, has also aptly commented about Kanthapura in his introduction to the novel: It pictures vividly, truthfully and touchingly the story of resurgence of India under Gandhi's leadership; its religious character, its economic and social concerns, its political ideas precisely in the way Gandhi tried to spiritualize polities, the capacity for sacrifice of a people in response to the call of one like Gandhi, It is Kanthapura in which Raja Rao’s music for Gandhi achieves its perfection. The hero of the novel, Moorthy is a real incarnation of the Mahatma himself. Unlike Gian Talwar of A Bend in the Ganges, and Sriram of Waiting for the Mahatma, Moorthy is a true Gandhi-man who does not believe in caste, creed and early marriage and who is not against the widow-marriage:Gandhian Strain in the Indian English Novel 106 Mother from poverty, exploitation, racial discrimination, ignorance, violence and foreign yoke. He asked his countrymen to spin and weave every day to make them self-reliant and prosperous as the http:/WW@book-converter.com Spin and weave everyday, for our mother is tattered weeds and a poor mother needs cloths to cover her sores. If you spin, he says, Google B&oks 'Dewiload Demo Version Mother can feed the food less and the milkless and the clothless. (17) Raja Rao has reiterated Gandhij's principles of economic http :/haapenddntalara dt niizada M Gleb. @lddgh spinning and weaving. Moorthy is a true devotee of Gandhiji and propagates his ideas by inspiring the people of Kanthapura to wear cloth spun Googie BaokkiLavhlead (ane WebsLAN Moorthy propagates Gandhiji's ideas of spinning and wearing in 1 novel: http:/WWW.ebook-converter.com “Because millions and millions of yards of foreign cloth come to this country, and every thing foreign makes us poor and pollutes us. Google BOOKS DOWniUaT DeNRT version says the Mahatma. And it gives work to the workless, and work to the lazy. And if you don't need the cloth, sister—well, you can say, “give it away to the poor’, and we will give it to the poor. Our country is being bled to death by the foreigners. We have to protect our mother.” (24) Moorthy distributes free spinning wheels to the people of Kanthapura to spin and weave. Like A Bend in the Ganges and Waiting for the Mahatma, Raja Rao has also shown the boys-like Dore, Puttu, Chandru, Ramu, Pandit, Venkleshia, Srinivas, Kittu and Seenu — discarding foreign cloths. Like Gian Talwar_of A Bend in the Ganges and Sriram of Waiting for the Mahatma, Moorthy also discards his foreign cloths by throwing them into the bonfire: “And he wandered about the fields and the lanes and the canals and when he came back to the college, that evening, he threw his foreign cloths and his foreign books into the bonfire, and107 Ambuj Kumar Sharma walked out, a Gandhi-man” (49). Moorthy refers to the economic exploitation of the poor Indians and peasants by the Red-man who purchased rice and sold their finished goods at the higher rates htt PW SbGSK VOTVEr ter eearE my away to their own country. When Nanjamma is unable to understand Moorthy's views about the economic exploitation of the Indians, he GoemeBSuKs'Pownload Demo Version But they buy foreign yarn, and foreign yarn is bought with our money, and all this money goes across the oceans. Ourgold should be http://WWALENQOKsLONMETLE EGON crow sce in the fields. Then you have mill agents that come from Sholapur and bay and offer you tempting rates... then they take it away and put Google Boaks. hawaleadLeme, yarsion men — and when the rice is husked and washed and is nothing but http://wWW:ebook=convertér:com “Now, sister, calculate and you will see. You get six seers to the rupee, not to speak of the fodder-husk, instead of seven, and your Google Bours 'DéwntoddDerrie version some dissipated Red-man in his own country. (25) Raja Rao has created Moorthy as a true model of the Mahatma himself who is never seen violating Gandhian ideals neither in words nor in actions. He is a real sympathizer of the pariahs. Though he is a Brahmin, but out of his love for the untouchables, he leaves the Brahmin quarters and goes to the pariah quarters to live amongst them and distributes spinning wheels, and a seer of cotton-hemp free of cost; making them extremely happy: And so he leaves the Brahmin quarter and goes to the Pariah quarters, and the pariahs are so happy to see a Brahmin among them... all of them follow him home, and to each of them he gives a spinning wheel and a seer of cotton-hemp, and they go back with their spinningGandhian Strain in the' Indian English Novel 108 wheels upon their shoulders, their mouths touching the ears with delight. Not a pie for this! (28) Moorthy's love for the untouchables reminds us of http://Weewietcohee onererte Fee cir for mixing up with the pariahs, he continues his programme for their upliftment: “Let the Swami do what he likes. | will go and de more and more GoogleBooks"Dow risathDemeV eprsttte they not men like us (59)? ina ok, are characters in the novels who raise their http IW SAME REBECA ind calls hima ‘pariah-mixer’. Water fall Venkamma, Subramma Pandita, Bhatta Googlé, Bak s Moi lear Maino suena, account of Moorthy's mixing up with the pariahs: “The swami has nttp:/ ie BOGE CE VELE lots BldLrns meter Narsamma comes to know the fact about her son's mixing up with Goog lh RO SW Meme pO VERSION ‘Truly, excommunication?’ Asks Narsamma. ‘Truely?’ and a tear as big as a thumb ran down her pouchy cheeks. ‘No, not my son. No. Never will my son bring dishonour to this family. He has promised me. No dishonour to his family. Never. Never’. And she began to unroll her bundle, something came up from her stomach to her throat, and she bursts out sobbing. She sat herself down and she began to sob.. and at every step, Narsamma cried out that this was a sin and that was a sin, and she began to weep and to beat her breasts,... ‘Oh, they'll excommunicate us — they'll excommunicate us’, she said, and she rolled on the floor of her house... (55) She also curses Gandhiji for spoiling his son, Moorthy: “Oh, this Gandhi! Would he were destroyed!’ (61) When Bhatta comes with the news of the excommunication of Moorthy and his109 Ambuj Kumar Sharma family, Narsamma is overwhelmed with grief and runs out of her house and spits towards the four directions, the East, the West, the North and the South and spits towards the pariah huts thrice h “iW is pierced by the jackals and the fe and dies: ttp://Www.ebQok-CONVEMel COND. arama Never to a marriage party, or a hair-cutting ceremony? ...Oh!’ moaned Google BOOKS DEW nar eric versih potters’ street, and standing at the village gate, she spat once towards http://www-ebook’convertercoitr’ towards the north, and then, spitting again thrice at the pariah huts... and the jackals of the night so pierced her breast that she shuddered Google Books Bowntoad Deno Version that the next moming she was dead. (62) Subramma Pandita also criticizes the boys like Moorthy http:/baaniy ea @kin&OBMerke PLANO mocks at the ‘Gandhi business’: What is this Ganghi busige: Nothing but aving coarse Google Bagks ROWMSad Wee VetsIoh bhajans, and mixing with the pariahs. Pariahs now come to the temple door and tomorrow they would like to be in the heart of it. They will one day put themselves in the place of the Brahmins and begin to teach the Vedas. (38) Though Bhatta does not find fault with spinning, weaving and other principles of Gandhiji which Moorthy adopts but, on the other hand, he too is against mixing with the pariahs as he says: “I see no fault in khadi and all that. But it is the pariah business that has been heavy on my soul... (41). Satamma also blames Moorthy for bringing miseries upon the village by following Gandhiji's principles: “... she was not a Gandhi person and it was all this Moorthy, this Moorthy who had brought all this misery upon usGandhian Strain in the Indian English Novel 110 (228). Undeterred by his severe criticism by his mother and others, Moorthy does not hesitate in undertaking ‘Gandhi's business’ with unflagging ang unfeigned zeal. He remains non-violent http://WAudMsAd ROK GGALLRREGE AGOEUre overseen on his face even in compelling and inevitable situations. He says Google Roaks.Hawnlead Danae seraa Bade'khan, his sworn enemy as he tells Rangamma: http://www.ebdokecorry erterycorrt to tess. calm affection towards our fellowmen, we would be stronger and not only would the enemy yield, but he would be converted. If |, | alone, Google Books Download BemoVersion love him—with your blessings! (93) He wishes to convert hatred into love and violence into non-violence. htt p:// Wade. Raaekres OLE IE HGRIMs: “He would send out love where there was hatred and compassion where there was misery” (96). He compares an enemy with the pulling out a Google Beaks Dewsloadhiaemo Version Every enemy you create is like pulling out a latanta bush in your back yard. The more you pull out, the wider you spread the seeds, and the thicker becomes the latanta growth. But every friend you create is like a jasmine hedge. You plant it, and it is there and bears flowers and you offer them to the gods, and the gods give them back to you and your women put them into their hair. (99) Like Gandhiji, Moorthy believes in equality and fraternity and is against all sorts of discriminations. For him, the Brahmins and the pariahs are alike and are the creation of the same God as he says: “Brothers, and this too ye shall remember, whether Brahmin or bangle-seller, pariah or a priest, we are all one, one as ‘the mustard seed in sack of mustard seeds, equal in shape and11 Ambuj Kumar Sharma hue and all” (170). Like a true Gandhian, Moorthy teaches a lesson of non- violence to the people of Kanthapura. When Rachanna and . lanna becpme viglent and s| ESI a nee http:/; str, ‘MIG SOKCCOMM ERE cs down: "No beatings, sisters. No beatings in the name of Mahatma’ (85). When Google AOR asad DSi eae violence: http://www. ebeok--converter@e bine be peace and love and order. As long as there is a God in Heaven and purity in ‘our hearts evil cannot touch us. We hide nothing. We hurt none. And if Google Beeks-BDewmloadeDemoaYersien That is the true spirit of the Satyagrahi.” (120-21) . As Moorthy gees near the Mahatma, he feels the magic of http:/waAeG Ries GAUL FIAteks GU Bimty about the Indian saint: “...as he stood by the Mahatma, and the very skin f theMahatma seemed to send outammellowed fe of love...” Google Books Dowload Beiio Version When Moorthy listens to the words spoken by the Mahatma about the truth and love for mankind, he is overwhelmed with gratitude for him and becomes a ‘Gandhi's man’. The Mahatma says: “There is but one force in life and that is truth, and there is but one love in life and that is the love of mankind, and there is but one God in life and that is the God of all” (48). After listening to the tare and inspiring words of the Mahatma, he feels that his place is at the feet of Mahatma. ‘That is my place’ (48). He falls at his feet and says, ‘lam your slave’ (49). He becomes an obedient servant of the Mahatma as Hanuman was to Lord Rama, as the novelist describes it: ‘The Mahatma lifted him up and, before them all, he said,Gandhian Strain in the Indian English Novel 112 ‘what can | do for you, my son?' And Moorthy said, like Hanuman to Ram, ‘any command’, and the Mahatma said, ‘I give no command save to seek truth’, ... the Mahatma said, ‘you wear foreign cloth, my son'— , Mahatmali'—'You perhaps fi to foreign universities —' will http://www TGA MELEE FG:Q lorking among the dumb millions of the villages.'—'So be it, Mahatmaji’, and the Google BESS TNA LSTAMALIOD soul... (49) http://wwwtehookledrrrertereeorrimutpicce of the Mahatma who preaches love, truth, non-violence, equality, self reliance, brotherhood, purity, humanism and untouchability to Google Bsdks'DewridadsDenre Version ‘about love and purity appears to be the words of Gandhiji himself: http://WWW,ehakirieOnW/ GE OFC. eran against the demoniac corruption that has entered their hearts, and the purer we are the greater will be our victory, for the victory we seek is Google Baoks.Hounload. Hema Version ‘smile against brute force like unto the waters of the Himavathy that spread over boulders and sand and crematorium earth. ... And remember always, the path we followed is the path of the spirit, and with truth and non-violence and love shall we add to the harmony of the world. For, brothers, we are not soldiers at arms, say I; we seek to be soldier saints. (179-80) The man like Range Gowda describes Moorthy as Gandhi: ‘you are our Gandhi’ (106). Another character Sankar comments about Moorthy: ‘I love him like a brother, and | have found no better Gandhist’. (133) Goldsmith Nanjundia says: ‘Our Moorthy is like gold—the more you heat it, the purer it comes from the crucible’ (134). The people of Kanthapura undertake a fast when Moorthy is given a three-month’s rigorous imprisonment. It is Moorthy who