Mahatma Gandhi and Universal themes of Satygraha and Ahimsa
At first glance, Chandrapore, the setting for E.M. Forster's novel, A Passage to India, appears to be a city of two separate worlds: the mosques and drab huts of the Indians, and the club and comfortable bungalows of their British rulers. In the late afternoon of British Imperialism in India, even the geography of Chandrapore seems to reflect the class differences between the powerful British and their oppressed subjects: "The streets [of the Indians] are mean, the temples ineffective, and though a few fine houses exist they are hidden away in gardens or down alleys whose filth deters all but the invited guest… Inland the prospect alters…Houses belonging to the Europeans stand on the high ground... and viewed hence Chandrapore appears to be a totally different place. It is a city of gardens" (Forster 3-4). The sky, arching across the entire city, seems to be the only link between the British and their subjects. But, in his novel, Forster finds and explores the conflicts and connections between the inhabitants of these two different worlds as he searches for a meaning of India.
Like the two communities within Chandrapore, there is no obvious reason to relate the lives or work of M.K. Gandhi and E.M. Forster. However, upon closer inspection, powerful connections abound between the two men. Gandhi spent a lifetime trying to eradicate hatred and violence. He preached ahimsa, or non-violence, and soul-force as methods of sending messages and achieving goals (McGewary Time.com). As I researched his achievements, I wondered what caused the misunderstanding and hatred that he was fighting, and then I realized that Forster's writing held the key. Both Forster and Gandhi were concerned with harmony between different groups of people. Both men experienced an Indian society in which the British ruling class attempted to close themselves off from the world of the common Indian. Yet, Forster succeeded in understanding why these barriers existed, and Gandhi succeeded in tearing them down. And throughout, both preached ideas of ahimsa - which, though it literally means non-violence, carries the feeling of a love for all things, as well as tolerance, understanding, and cross-cultural bonding.
Forster's book delves into the misunderstandings and cultural differences that dominated India before Gandhi freed the nation. He shows us the barriers that exist in British India. In fact, Forster writes that "the spirit of the Indian earth… tries to keep men in compartments" (Forster 140). He acknowledges the barriers that exist in the Indian culture. When Adela Quested accuses a local Indian, Dr. Aziz, of rape hostilities become exacerbated. At Aziz's trial, the British enter the courtroom in a small pack, ready to see the Indian condemned. When Adela, the plaintiff, asks to sit on the platform in order to breathe fresher air, her request is granted, but the rest of the British follow her to the platform. Puffed up from their ascension to this height, the British assume that they are better than the Indians. Moreover, their presumption that the Indian is guilty is perceived as acceptable - no thought is given to the fair or considerate treatment of Indians. Unfortunately, this kind of abuse is all too common in Forster's British India. But, Gandhi understands that, and overcame it:
"I do not blame the British. If we were weak in numbers as the British are, we would perhaps have resorted to the same methods as they are employing. Terrorism and deception are weapons not of the strong but of the weak. The British are weak in numbers, we are weak in spite of our numbers. The result is that each is dragging the other down. It is common experience that Englishmen lose in character after residence in India and that Indians lose in courage and manliness by contact with the Englishmen. This process of weakening is good neither for us two nations, nor for the world" (Gandhi, 147)
A Passage to India is largely concerned with the relationships and conflicts between different groups of people. At the end of the novel, many of these problems are unresolved; after all of the trauma between the Indians and British, nature is not ready for the two characters, an Englishman named Fielding and an Indian named Aziz, to be friends: "But the horses didn't want it [friendship between the two men] - they swerved apart; the earth didn't want it … they [the parts of nature] didn't want it, and they said in their hundred voices, "No, not yet," and the sky said, "No, not there" (Forster 362). Forster wants these two men to be friends, but he realizes that they will not be able to bond if the British continue to subjugate the Indians. He desires an end to the British oppression, and he seems to predict and hope for the coming of a great leader - a man like Gandhi - when he writes: "How indeed is it possible for one human being to be sorry for all the sadness that meets him on the face of the earth, for the pain that is endured not only by men, but by animals and plants, and perhaps by the stones?" (Forster 275).
Indians refer to Gandhi, their great leader and liberator, as Gandhiji, often adding the two letters to his name in order to show respect for the man they consider Bapu, which means "father." Gandhi may not have invented the philosophy that he preached, but Gandhi lived a life centered around ever-evolving morals, principles, and beliefs. His strict Hindu parents stressed many of the values that would become so critical in his later years. They practiced ahimsa (absolute non-violence), tolerance for other cultures and viewpoints, and spiritual fasting. Gandhi furthered his education in England, where he studied law and then traveled to Natal, in British South Africa, for a job. It was here that his lifelong quest for equality and human rights began. While travelling on business, Gandhi's first class train ticket was revoked by racist passengers and conductors. Humbled and humiliated, he was forced off the train. This catalytic event uncorked Gandhi's tremendous power to change his world. He began to fight for the rights of oppressed peoples in South Africa, both Indians and Africans alike. He achieved many of his goals in Africa, but his greatest achievements and battles were yet to begin (Mehta).
Back in India, Gandhi opposed many British laws that encouraged the oppression of Indians, and he encouraged others to join his fight. Rallying the entire nation behind his call for non-violent civil disobedience, the Mahatma pushed for a free India, using issues as discursive as voting rights and salt taxes. He reformed the Indian National Congress, founded ashrams (camps where he and his followers lived), was in and out of jail several times, and fasted for causes on seventeen separate occasions. There can be no doubt that Gandhi's actions and leadership were major factors in the achievement of a free India (Mehta). For thirty years, Gandhi had encouraged Muslims and Hindus to work together for Indian freedom, but, in the final settlement, disgruntled Muslims succeeded in achieving their vision of an India divided - their efforts lead to the creaiton of two independent nations, India and the Muslim nation of Pakistan (though not all Muslims moved to Pakistan). Gandhi felt that the fruits of his labor were sour and, forever, an idealist, considered his life's work a failure. The Mahatma was assasinated only months after his beloved nation was turned into two nations (McGeary). But his legacy lives. Priyanka Gupta, an Indian student in America, wrote that India still sees herself as a non-violent nation, going so far as to write that "we still seek peace with Pakistan who unjustly want to acquire Kashmir and have waged many wars against India for that reason" (Gupta Interview).
Despite enormous respect, many Indians feel that not all of Gandhi's actions were good for the nation. Priyanka Gupta, an Indian student, wrote that many Indians feel that, "although his [Gandhi's] contribution to our freedom is priceless, his involvement in Indian politics did some damage to it as well. The very fact that he was a mahatma [translated as "great soul"] had its drawbacks" (Gupta interview). For example, Gandhi abhorred competition, so qualified candidates often withdrew from elections in order to avoid distressing the Mahatma. This hatred of competition seems to be a part of one of the Mahatma's greater philosophies. The core of Gandhi's philosophy centered on Satygraha, a philosophy of truth, non-violence, and passive resistance. He wrote, "Passive resistance is an all-sided sword; it can be used anyhow; it blesses him who uses it and him against whom it is used. Without drawing a drop of blood it produces far-reaching results. It never rusts and cannot be stolen" (Gandhi 99). And Gandhi, throughout his life, used this sword of non-violence as the heart of most of his campaigns for Indian independence. But several of his calls for Satygraha resulted in bloodshed and violence throughout India - violence that distressed Gandhi beyond words. He often felt that his philosophies asked too much of the Indian people. He often despaired that others were not ready for Satygraha. Yet he remained a tireless proponent of this philosophy.
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If non-violence was his method for achieving his goals, then Ahimsa was his motivation. Ahimsa, translated literally, refers to a completely non-violent way of living. But, it also carries the connotation of a love for all things, a love that Gandhi possessed in abundance. He understood the tensions and conflicts between the English and the Indians, and he never stopped hoping for resolutions to these conflicts. He believed in cross-cultural understanding and religious tolerance. He hoped for the abolition of purdah and he wanted to bring education to women (Mehta). But, most of all, Gandhi believed in love. He wrote, "Love is the strongest force the world possesses and yet it is the humblest imaginable" (Gandhi 93). Perhaps it was this great love for his people and his nation that propelled Gandhi toward his goals despite years of hardship and struggle. |
| Picture: Gandhi was assassinated at his ashram on January 30, 1948. This monument immortalizes his final steps and the site of his tragic death. |
Gandhi achieved his goals of a free India, but with his passing a great light went out of the world.
Gandhi was the answer to the problems in India that Forster wrote about. He created understanding and harmony out of chaos and oppression. In my mind, he is the answer to what India
is: his harmony with the world, his understanding, and his love touched all Indians, perhaps helping me to understand what it means to be Indian.
But it is more than that because Gandhi touches us all. His grandson, Arun Gandhi believes that we can all learn from him: "If we could achieve a fraction of his compassion and love for fellow creatures, I think this world would be a better place for all of us to live in" (Gandhi interview).
M.K. Gandhi's love taps into something that is greater than one religion or nationality. He finds a universal quality in all of us, showing me that an understanding of India and Indians is really just one more step toward understanding people and all of humanity.
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| Gandhi's presence in India remains strong. Statues like this one immortalize the father of free India. |
Bibliography
Forster, E.M. A Passage to India. New York: Harcourt, 1924.
Gandhi, Arun. Email Interview. 8 October. 2001.
Gandhi, M.K. All Men Are Brothers: Life And Thoughts of Mahatma Gandhi As Told In His Own Words. New York: United Nations Education, Scientific, and Cultural Organization, 1958.
Gupta, Priyanka. Email Interview. 29 September. 2001.
Jones, E. Stanley. Mahatama Gandhi: An Interpretation. New York: Abingdon-okesbury Press, 1948.
McGeary, Johanna. "Person of the Century: Mohandis K. Gandhi." Time.com. 10 September. 2001. http://www.time.com/ti…oc/magazine/mohandis_gandhi12a.html
Mehta, Ved. Mahatma Gandhi and His Apostles. New York: Viking Press, 1976.
M. K. Gandhi. 10 September. 2001. http://norfacad.pvt.k12.va.us/project/gandhi/gandhi.htm
Namboodiripad, E.M.S. "Fifty Years of Indian Independence." Gandhi and the Changing Facets of India. Ed. K.D. Gangrade and N.
Radhakrishnan. New Delhi: Gandhi Smriti & Darshan Samiti, 1998. 1-7.
Subamanian, C. "Fifty Years of Progress." Gandhi and the Changing Facets of India. Ed. K.D. Gangrade and N. Radhakrishnan. New Delhi: Gandhi
Smriti & Darshan Samiti, 1998. 8-15.