Hi Folks,
Today is the birth annversary of our Father of Nation..
Came across an interesting article..
Cheers,
Rajat
Has Mahatma Gandhi lost his relevance to our times? Or is his leadership and thought still relevant to us? There are many among us who have no use for the Mahatma´s ideas and philosophy. They would do well to read Charles F. Andrews´ wholesome study of the man, whom he always referred to by the Mahatma´s first name, Mohan. Indeed, Andrews is probably the only one in his time who could call the Mahatma affectionately as Mohan. For Andrews, now a long-forgotten figure, knew Gandhiji well.
A contemporary (1871-1940) of the Mahatma, Andrews came to India as a missionary educationist and stayed on to become not only as Gandhiji´s ´best friend´, but in Gandhiji´s own words, "the highest living representative of Christianity". Understandably, this is not a complete biography. In the first place Andrews did not set out to write the Mahatma´s ´biography´. His objective was to present, in his own words "the main principles and ideas for which Mahatma Gandhi stood in the course of his eventful career, with documentary evidence".
It may be remembered that one of the best biographies of Gandhi was written by a French philosopher, Romain Rolland. In his preface to his book Andrews says that "after writing the different chapters, it was encouraging to me to find later that the outline of my own picture was not far removed in the special light and shade and contour from the character which Romain Rolland had drawn... Quite unconsciously my personal reading of Mahatma Gandhi´s ideas has in a great measure coincided with his." That is high praise, indeed. Unlike Romain Rolland, however, Andrews could speak with authority because he had personal knowledge of the Mahatma. Unfortunately, Andrews predeceased his friend. And since he died in 1940, he had no opportunity to present the post-1942 Gandhi and the Partition of the country and the Mahatma´s assassination in 1948. But no matter. If any one man understood in all its nuances the way Gandhiji lived and thought, it surely is Andrews, none other.
The book is divided into two parts. Part I deals with the religious environment, the background of Hinduism, the so-called Hindu-Muslim problem, the Christian contact, the religious meaning of Swadeshi, the ethics of khaddar (khadi), etc.
Before he was sentenced to imprisonment in the early twenties Gandhiji admitted that "by a long course of prayerful discipline, I have ceased for over forty years to hate anybody".
Part II deals with Gandhi´s confession of faith in 1909, the passive resistance movement in South Africa, the setting up of the famous Tolstoy Farm, and following Gandhi´s return to India, of satyagraha which he initiated, the Bombay riots in 1921 of which Andrews writes: "Probably no greater shock has ever come in recent years to any national leader in midst of an heroic struggle than that which Mahatma Gandhi suffered in Bombay in 1921". What Andrews would have said had he witnessed the riots following the Partition of India is another matter.
Of special significance is Andrews´ chapter on the Hindu-Muslim problem, a portion of which is worth reproducing. Wrote Andrews: " One of the gravest difficulties to be overcome in India in order to obtain national unity has always been the direct antagonism between Hinduism and Islam. While the latter religion has acted as a purge, it has also stirred up bitter hatreds; and these have gone deep into the heart of the Hindu people.
Perhaps there is no more acute religious strife in the East today than that between Hindus and Mussalmans. During long periods this bitterness may fall in abeyance among the masses. The natural kindliness and good-nature of the people of India may reassert itself. But sooner or later, a past history has shown a wave of fanatical hatred seems to sweep over the country and then all the deep-seated passions come back to surface in terrible forms".
Andrews recalls history only to support Gandhiji´s"supporting the Mussalmans in what he held to be a righteous cause", namely, the Khilafat agitation. Understandably, Andrews defends the Mahatma when the latter, for example, suspended Mass Civil Disobedience following the Chauri Chaura incident. There has never been and it is very unlikely that there ever will be another person of Andrews´ eminence who would defend practically every action that the Mahatma initiated.
But to read this book is to realise the impeccable logic of the Mahatma´s actions which only an Andrews could understand and interpret. The Mahatma was beyond hate and fear.
Before he was sentenced to imprisonment in the early twenties Gandhiji admitted that "by a long course of prayerful discipline, I have cease for over forty years to hate anybody". As the Mahatma put it—and as Andrews quotes him—as having written: "I do NOT—hate the domineering Englishmen, as I refuse to hate the domineering Hindus. I seek to reform them in all the loving ways that are open to us... Mine is not an exclusive love. I cannot love Mussalmans or Hindus and hate Englishmen. For if I merely love Hindus and Mussalmans because their ways are pleasing to me, I shall soon begin to hate them when their ways displease me... A love that is based on the goodness of those you love is a mercenary affair, whereas true love is self-effacing and demands no consideration."
To understand Gandhi— presently one of the most misunderstood of all Indian leaders of the twentieth century—one has to read this book. Andrews presents the Mahatma in his true pristine form, which is both its strength as well its relevance. The Mahatma, of course, sometimes said contrary things. But he is both charming and somewhat naive as when he wrote: "Truth, is always changing and if I hold on to what I said earlier, it would be wrong. My perception or understanding of a situation must be based on truth as it appears to me today". Gandhiji advised his readers and followers to take the last statement on any subject to be his stand on that particular issue. A very brave and honest thing to say. Even in regard to non-cooperation which Gandhiji perfected, he had his own doubts. He called it "a dangerous experiment in itself, unnatural, vicious and sinful... but a sacred duty at times.” Only a Gandhi could say a thing like that. To all critics of the Mahatma, then, a word of advice. Criticise Gandhi by all means, but read this book first. It is a comprehensive study of the man, of which, alas, there are so few.
Jaico has done a real service to India by republishing it after all these years under the general title: ´Innovators of the Spirit, Teachers for our Time´.
The tragic thing is that Andrews himself did not live to see his book published because he passed away months prior to the publication.
From India, Pune
101Today is the birth annversary of our Father of Nation..
Came across an interesting article..
Cheers,
Rajat
Has Mahatma Gandhi lost his relevance to our times? Or is his leadership and thought still relevant to us? There are many among us who have no use for the Mahatma´s ideas and philosophy. They would do well to read Charles F. Andrews´ wholesome study of the man, whom he always referred to by the Mahatma´s first name, Mohan. Indeed, Andrews is probably the only one in his time who could call the Mahatma affectionately as Mohan. For Andrews, now a long-forgotten figure, knew Gandhiji well.
A contemporary (1871-1940) of the Mahatma, Andrews came to India as a missionary educationist and stayed on to become not only as Gandhiji´s ´best friend´, but in Gandhiji´s own words, "the highest living representative of Christianity". Understandably, this is not a complete biography. In the first place Andrews did not set out to write the Mahatma´s ´biography´. His objective was to present, in his own words "the main principles and ideas for which Mahatma Gandhi stood in the course of his eventful career, with documentary evidence".
It may be remembered that one of the best biographies of Gandhi was written by a French philosopher, Romain Rolland. In his preface to his book Andrews says that "after writing the different chapters, it was encouraging to me to find later that the outline of my own picture was not far removed in the special light and shade and contour from the character which Romain Rolland had drawn... Quite unconsciously my personal reading of Mahatma Gandhi´s ideas has in a great measure coincided with his." That is high praise, indeed. Unlike Romain Rolland, however, Andrews could speak with authority because he had personal knowledge of the Mahatma. Unfortunately, Andrews predeceased his friend. And since he died in 1940, he had no opportunity to present the post-1942 Gandhi and the Partition of the country and the Mahatma´s assassination in 1948. But no matter. If any one man understood in all its nuances the way Gandhiji lived and thought, it surely is Andrews, none other.
The book is divided into two parts. Part I deals with the religious environment, the background of Hinduism, the so-called Hindu-Muslim problem, the Christian contact, the religious meaning of Swadeshi, the ethics of khaddar (khadi), etc.
Before he was sentenced to imprisonment in the early twenties Gandhiji admitted that "by a long course of prayerful discipline, I have ceased for over forty years to hate anybody".
Part II deals with Gandhi´s confession of faith in 1909, the passive resistance movement in South Africa, the setting up of the famous Tolstoy Farm, and following Gandhi´s return to India, of satyagraha which he initiated, the Bombay riots in 1921 of which Andrews writes: "Probably no greater shock has ever come in recent years to any national leader in midst of an heroic struggle than that which Mahatma Gandhi suffered in Bombay in 1921". What Andrews would have said had he witnessed the riots following the Partition of India is another matter.
Of special significance is Andrews´ chapter on the Hindu-Muslim problem, a portion of which is worth reproducing. Wrote Andrews: " One of the gravest difficulties to be overcome in India in order to obtain national unity has always been the direct antagonism between Hinduism and Islam. While the latter religion has acted as a purge, it has also stirred up bitter hatreds; and these have gone deep into the heart of the Hindu people.
Perhaps there is no more acute religious strife in the East today than that between Hindus and Mussalmans. During long periods this bitterness may fall in abeyance among the masses. The natural kindliness and good-nature of the people of India may reassert itself. But sooner or later, a past history has shown a wave of fanatical hatred seems to sweep over the country and then all the deep-seated passions come back to surface in terrible forms".
Andrews recalls history only to support Gandhiji´s"supporting the Mussalmans in what he held to be a righteous cause", namely, the Khilafat agitation. Understandably, Andrews defends the Mahatma when the latter, for example, suspended Mass Civil Disobedience following the Chauri Chaura incident. There has never been and it is very unlikely that there ever will be another person of Andrews´ eminence who would defend practically every action that the Mahatma initiated.
But to read this book is to realise the impeccable logic of the Mahatma´s actions which only an Andrews could understand and interpret. The Mahatma was beyond hate and fear.
Before he was sentenced to imprisonment in the early twenties Gandhiji admitted that "by a long course of prayerful discipline, I have cease for over forty years to hate anybody". As the Mahatma put it—and as Andrews quotes him—as having written: "I do NOT—hate the domineering Englishmen, as I refuse to hate the domineering Hindus. I seek to reform them in all the loving ways that are open to us... Mine is not an exclusive love. I cannot love Mussalmans or Hindus and hate Englishmen. For if I merely love Hindus and Mussalmans because their ways are pleasing to me, I shall soon begin to hate them when their ways displease me... A love that is based on the goodness of those you love is a mercenary affair, whereas true love is self-effacing and demands no consideration."
To understand Gandhi— presently one of the most misunderstood of all Indian leaders of the twentieth century—one has to read this book. Andrews presents the Mahatma in his true pristine form, which is both its strength as well its relevance. The Mahatma, of course, sometimes said contrary things. But he is both charming and somewhat naive as when he wrote: "Truth, is always changing and if I hold on to what I said earlier, it would be wrong. My perception or understanding of a situation must be based on truth as it appears to me today". Gandhiji advised his readers and followers to take the last statement on any subject to be his stand on that particular issue. A very brave and honest thing to say. Even in regard to non-cooperation which Gandhiji perfected, he had his own doubts. He called it "a dangerous experiment in itself, unnatural, vicious and sinful... but a sacred duty at times.” Only a Gandhi could say a thing like that. To all critics of the Mahatma, then, a word of advice. Criticise Gandhi by all means, but read this book first. It is a comprehensive study of the man, of which, alas, there are so few.
Jaico has done a real service to India by republishing it after all these years under the general title: ´Innovators of the Spirit, Teachers for our Time´.
The tragic thing is that Andrews himself did not live to see his book published because he passed away months prior to the publication.
From India, Pune
Anupam Kher Cine and Theatre Artist, in a Guest Column
has this to say :
"Privitisation is good. Globalization even better, and
the sensex touching dizzying heights is even greater.
But, where in all this has our inherent Indianess disappeared?
When I was a little boy, every household had a Gandhi
calendar: we were told stories about the man who became the Mahatma.
Today most point out to Ben Kingsley when asked about Gandhi.
Who is Mahatma Gandhi?
A picture on the postage stamp!!! ?
A figurehead on the currency note!!! ?
A garlanded statue!!!?
A man who used non-violence as a weapon, only to be
remembered in terms of another government holiday
From India, Pune
has this to say :
"Privitisation is good. Globalization even better, and
the sensex touching dizzying heights is even greater.
But, where in all this has our inherent Indianess disappeared?
When I was a little boy, every household had a Gandhi
calendar: we were told stories about the man who became the Mahatma.
Today most point out to Ben Kingsley when asked about Gandhi.
Who is Mahatma Gandhi?
A picture on the postage stamp!!! ?
A figurehead on the currency note!!! ?
A garlanded statue!!!?
A man who used non-violence as a weapon, only to be
remembered in terms of another government holiday
From India, Pune
Hi Rajat,
Informative article on Mahatma.
You are right Rajat. Todat we talk of the Sensex reaching "xyz" mark and debate on when it will cross the five figure mark. The media keeps screaming about the grand sensex. Has anybody thought whether the sensex has helped the common man on the street in anyway? Has our people seeing better living conditions?
Mahatma has become a postage stamp. Every politician makes the ritual of running to a darshan of the Samadhi on these days. Matter starts and ends there. Pathetic situation!
Bala
From India, Madras
Informative article on Mahatma.
You are right Rajat. Todat we talk of the Sensex reaching "xyz" mark and debate on when it will cross the five figure mark. The media keeps screaming about the grand sensex. Has anybody thought whether the sensex has helped the common man on the street in anyway? Has our people seeing better living conditions?
Mahatma has become a postage stamp. Every politician makes the ritual of running to a darshan of the Samadhi on these days. Matter starts and ends there. Pathetic situation!
Bala
From India, Madras
Hi Bala,
Thanks and am glad you feel the same...
We Indians have forgotten him in general...as you rightly said on the occassion of his birthday or stamp paper...
I think the answer lies if each of us start learning & implementing his thought process...this inlcudes me as well..or as HR Managers..see if such initiatives can be driven in our respective organizations....
Media tells us how Hollywood actress..(forgotten he name) has started using Gandhiji's statements on her T-shirts...in our country there are no such efforts...
Cheers,
Rajat
From India, Pune
Thanks and am glad you feel the same...
We Indians have forgotten him in general...as you rightly said on the occassion of his birthday or stamp paper...
I think the answer lies if each of us start learning & implementing his thought process...this inlcudes me as well..or as HR Managers..see if such initiatives can be driven in our respective organizations....
Media tells us how Hollywood actress..(forgotten he name) has started using Gandhiji's statements on her T-shirts...in our country there are no such efforts...
Cheers,
Rajat
From India, Pune
Hi Rajat,
read the post completly today.... it is reall a very nice post!
think i should really read this book....
n yes the discussion about Gandhi's relevance to today's youth is concerned ... it is really true that ppl have missed on wat the essence is. only holidays n stamps remani!
Rgds,
Pal
From India, Pune
read the post completly today.... it is reall a very nice post!
think i should really read this book....
n yes the discussion about Gandhi's relevance to today's youth is concerned ... it is really true that ppl have missed on wat the essence is. only holidays n stamps remani!
Rgds,
Pal
From India, Pune
Hi Rajath
Yes you are indded right when you say we all should follow gandhiji`s principles.
But i dont agree on thr point that we Indians have forgotten the values and principles thought by Gandhiji, Tell me honestly, dont you feel guilty after lying to someone? Dont you feel sorry when you hit your younger brother or sister for their mistakes , even though you were teaching them to be good? dont you feel guilty for not giving a seat to old women in the bus? Dont you feel sad for a moment at least when you see a small boy begging in street? dont you feel you should do something for these people. at least once in a while?
If your answer to most of these questions are "yes" then surely you have and Indains have not forgotten Ghandiji. we do remember every minute when we guilty, every minute we feel sad for other. Because Gandhiji not only thought us to be truthful but also to be humane. Its just that we are kil,ling our conscience and living in world of illution.
From India, Bangalore
Yes you are indded right when you say we all should follow gandhiji`s principles.
But i dont agree on thr point that we Indians have forgotten the values and principles thought by Gandhiji, Tell me honestly, dont you feel guilty after lying to someone? Dont you feel sorry when you hit your younger brother or sister for their mistakes , even though you were teaching them to be good? dont you feel guilty for not giving a seat to old women in the bus? Dont you feel sad for a moment at least when you see a small boy begging in street? dont you feel you should do something for these people. at least once in a while?
If your answer to most of these questions are "yes" then surely you have and Indains have not forgotten Ghandiji. we do remember every minute when we guilty, every minute we feel sad for other. Because Gandhiji not only thought us to be truthful but also to be humane. Its just that we are kil,ling our conscience and living in world of illution.
From India, Bangalore
Hi Rajat,
I fully agree with both you and Bala for Gandhi ji's principles and high values. I have read many articles and books on Gandhi ji myself.
But what Divisha says is also correct, that we all are living in the world of illusion, where we not only cheat others but ourselves.
It is a fact that most of us have forgotten the Gandhian principles, but after reading your another article related to Mumbai Blast, where you have mentioned that most of the people came together in Mumbai for the releif measures don't you think that we still come together for others, we are willing to help others as and when required, we cry if we see anyone in pain, we provide all we could.
I really think Gandhi Ji's principle are still there in our heart and mind lying unconciously, they breathe whenever there is a requirement.
Cheers
Archna
From India, Delhi
I fully agree with both you and Bala for Gandhi ji's principles and high values. I have read many articles and books on Gandhi ji myself.
But what Divisha says is also correct, that we all are living in the world of illusion, where we not only cheat others but ourselves.
It is a fact that most of us have forgotten the Gandhian principles, but after reading your another article related to Mumbai Blast, where you have mentioned that most of the people came together in Mumbai for the releif measures don't you think that we still come together for others, we are willing to help others as and when required, we cry if we see anyone in pain, we provide all we could.
I really think Gandhi Ji's principle are still there in our heart and mind lying unconciously, they breathe whenever there is a requirement.
Cheers
Archna
From India, Delhi
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