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OCTOBER 2018

MESSAGE

“Generations to come, it may well be, scarce believe that such a man as this one ever in flesh and blood walked upon this Earth.” This was said by none other than Albert Einstein, the noted scientist. There is no doubt that Mahatma Gandhi’s life itself is a message.

I firmly believe that Mahatma Gandhi is as relevant today as he was during his time. If we look at Gandhiji’s life and teachings, then we will be able to find solutions to the problems that the world faces today.

I am immensely happy to note that the Department of Information and Public Relations is bringing out a special issue of March of Karnataka in the Month of October 2018 with the noble intention of sending the message that Gandhi’s life and principles continues to be an inspiration for future generations.

The Department of Information is doing an exemplary work by bringing out a special issue on his life and principles for the benefit of the younger generation. I hope that the issue will contain good articles and increase awareness about Gandhiji.

(H.D. KUMARASWAMY)

H.D. KumaraswamyChief Minister

7 KarnatakaJUNE 2014

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5 KarnatakaOCTOBER 2018

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India’s struggle for independence is hard to imagine without Gandhiji, as his name is strongly identified with India’s Independence movement. We all believed in this, because he, like a brave warrior, introduced

“Ahimsa”, the greatest tool to fight for independence. However, this great personality never remained just freedom fighter but also achieved position of an eminent economist, well-read sociologist, a foresighted person and a great humanist but unfortunately the public remains unfamiliar with all these qualities of Gandhiji.

Post independence India raised Gandhiji to a supreme position and began worshipping him. Gandhiji just became slogans, memory and a mask while his real life remained outside politics.

With this background, while analysing the situation of Karnataka, the governments which tried to follow Gandhian principles and thoughts and Kengal Hanumanthaiah, who gave importance to Kannada language and culture comes to our mind.

The government which fulfilled the dreams saying “Tiller is the owner of the land”, the government of Devaraj Urs who gave strong voice to backward classes and the welfare schemes launched by other Chief Ministers’ who lead our State shows that they established our State on the basis of Gandhian principles and thoughts. With the aim of reaching Gandhian principles to the younger generation, Siddaramaiah took the decision of establishing “Gandhi Bhavan” in every district which shows his intention of encouraging development by following the footsteps of Gandhiji.

The present Chief Minister H D Kumaraswamy was also greatly influenced

The pervasive and positive influence of Mahatma Gandhi on the State chief ministers can be vouchsafed in the way they have put into practice some of his trail-blazing tenets and concepts for the the common good of the people of the State, from Kengal Hanumanthaiah to present day Kumaraswamy, writes Ramesh Kengeri

Gandhian concepts & State chief ministers

Editorial

October 2, 1869 is a memorable day in the history of India. On that day a boy was born in Porbandar of Gujarat, who later became one among eminent personalities of the World. He was “Mahatma Gandhi” We are all blessed to be born in this land where such distinguished personalities are

born.

The whole nation is preparing in making arrangements to celebrate 150th birth anniversary of Mahatma Gandhi. Meanwhile, the Government of India has been organizing several International and National level memorable programmes from October 2, 2018 to October 2, 2020. The National Committee under the Chairmanship of President of India and the National Working Committee led by Prime Minister has been formed to design several programmes to celebrate 150th birth anniversary of Mahatma Gandhi.

Karnataka always has inclined towards Gandhian principles and thoughts. However, under the Chairmanship of Chief Minister of Karnataka, Department of Information and Public Relations, which is a Co-ordination Department to promote Gandhian Culture has planned to observe several unique programmes. Karnataka has a special place for organizing programmes pertaining to Gandhi. A unique programme called “Gandhi – 150 Ondu Ranapayana” has been launched on Aug 8, which stages a play representing life and principles of Gandhi in various schools and colleges and for this the artists, with

appropriate training, are ready to do 1000 shows across the State.

The Department of Information and Public Relations has planned various programmes on Gandhi on October 2 which stands unique in

nature. Morning: Singing of songs on Gandhi at ‘Gandhi Angala” at Vartha Soudha. Afternoon: Inauguration of well-furnished and modernized “ Mahatma Gandhi Media Center”. Evening: Inauguration of “Gandhi – 150 Rangayatre” at Ravindra Kalakshetra and before the end of the day“Mahatma Gandhi Seva Award-2018”. and Show of a play called “Paapu Gandhi Baapu

Aada Kathe” from “Gandhi – 150 Ranga Payana”. We are proud that our Chief Minister will join us in celebrating

Gandhi Jayanti through these unique programmes.

While standing on the threshold of 150th birth anniversary of Gandhi, we think whether Gandhi is a Person? Power? Thought? Tradition? but finally appears as an amazing personality and an astonishing

institution.

N.R.Vishukumar

Director (Department of Information

and Public Relations)

6KarnatakaOCTOBER 2018

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by Gandhi and his sincere effort to bring Gandhi’s concept of “Grama Swarajya” into practice shows his genuine interest in espousing Gandhi’s concepts.

Twelve years back, when Kumaraswamy became the Chief Minister for the first time, his dreams and the measures undertaken by him appear as clear proof of his deep knowledge about Gandhian principles and thoughts.

During the initial days of his term as Chief Minister, he announced rejuvenation of Bangalore’s “Gandhi Bhavan”. Meanwhile, he even assisted in building a new strong way to Gandhi Bhavan which indulged in constant studying of Gandhiji.

The concept of “Suvarna Gramodaya” is his bold step towards achieving Gandhi’s concept of “Grama Swaraj”. Self-Perfection, self-sufficient village unit are the strong foundation of Gandhi influenced modern India. Though Gandhiji’s words “India is breathing through Villages” sounds cliché, the concept of “Suvarna Gramodaya” of Kumaraswamy has given a new direction to the concept of village India while the dream of reconstructing villages remained only as a dream. The effort of converting every village into a self-sufficient unit by releasing grants of Rupees One Crore has achieved success that time. The concept of “Suvarna Gramodaya” has proved true that: “Constant Green revolution is not just related to the destruction of nature but also leads for the enhancement of production”.

Kumaraswamy will remember Gandhi’s words that: “The last man of the society should lead his life confidently” and his programmes like “Janata Darshana” and “Grama Vastavya” proves his efforts of following the footsteps of Gandhi in every walks of his life. Administration should always come from common people and not from those who are living in rich towers. Kumaraswamy tried to bring administration close to the common people and he also says: “I will meet many people in Janata Darshan. I will mingle with them and try to know their life”.

The Chief Minister has expressed his ambition of creating one lakh employment in every district and also says that, “We have skill, immense youth power and abundant ideas and our government is ready to give support so what else we want”. He has even clarified the purpose behind the slogan “Compete with China” who has taken measures to establish cluster-based occupations by utilising indigenous resources in their respective areas.

Kumaraswamy’s standpoint is: “If it is possible for China to become global economic power by utilising

small scale industries, then why it is impossible for us to achieve that position even though having enormous skill and talent”. This view point is the reflection of Gandhiji who also showed concern towards utilising small scale industries and native talents. The best example for Gandhi’s inception is gaining world recognition to khadi which became a source of living for many at present.

Gandhi’s saying: “Weeding is as necessary to agriculture as sowing” conveys several meaning. Regular work is as important as following scientific methods. Our farmers should naturalise the results of research conducted in modern agricultural filed in addition to adopting traditional methods of farming.

Kumaraswamy has joined his hands in the endeavour of bringing drastic changes in agricultural field by mentioning Israel’s model of farming who converted barren land into greenery by not wasting a drop of water. In addition, his dream was farmers should adopt modern technologies along with traditional farming.

The Chief Minister has prepared methodical arrangements and has made proper plan for waiving farmers loans of Rs 49,000 crore. His efforts of consolidating resources for waiving farmers loans look

unique. He also said: “Waiving loan is not the only solution to farmers’ problems; this is just an effort to instill confidence in them. Serious thinking is going on regarding strengthening agriculture and converting it into profitable one. Concerning this, opinion of famous agriculturist Dr.M.S.Swaminathan and also the opinion of several specialists who have involved in natural farming with zero investment have been taken”. With this, the Chief Minister is putting more effort to strengthen agricultural field through which he fulfilled the motif of Gandhiji.

The words of Dalai Lama “Education should become our guiding light” are also relevant to the contemporary situation. Kumaraswamy propounded that “there is the necessity of merging ancient educational and cultural essence with modern culture” and with this intention he has sanctioned grants of Rs.1 crore to improve basic facilities of education system and fulfilled Gandhi’s motif who told “Education is power”.

Bringing reformation in public education system is also one of the priorities of our government. My wish is everyone should get education. There are many complaints of exploitation in the private educational field and empowerment of government schools is our government’s immediate work. However, several rounds of discussion has already taken place with specialists regarding preservation of the quality of high school, PUC and graduate level education and for the increased utilisation of human source. In his speech during Independence Day he told that importance to educational field will be given for sure as per the suggestions of the specialists. Gold medals are not really gold medals, but shows hard work, fortitude and honest labour and moreover, it is molded by a special metal called courage and valour. Kumaraswamy, who once told in one of the programmes that “we all will work together to get gold medal” shows his effort to bring Gandhiji to the contemporary administration.

Waiving loan is not the only solution to farmers’ problems; this is just an effort to instill confidence in them. Serious thinking is going on regarding strengthening agriculture and converting it into profitable one. Concerning this, opinion of famous agriculturist Dr.M.S.Swaminathan and also the opinion of several specialists who have involved in natural farming with zero investment have been taken.

‘MoK

We have skill, immense youth power and abundant ideas and our government is ready to give support so what else we want.

‘Chief Minister Shri H.D.Kumaraswamy with freedom fighter H.S.Doreswamy, Chennamma Hallikeri, Patil Puttappa, M.V.Rajashekharan and others

Chief Minister Shri H.D.Kumaraswamy with Dalai Lama

Chief Minister Shri H.D.Kumaraswamy with Subhash Palekar

Chief Minister Shri H.D.Kumaraswamy paying homage to Gandhi’s Samadhi


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It was just three months that I began working as a journalist for an Urdu newspaper “Anjaam”. I was just 22 years old and had recently received my

degree in Law from Pakistan.

For the first time I became reporter/sub-editor which was really thrilling for I was not having enough experience in that field. Every time I was revolving around teleprinter of press organisation. I was awe struck by the magical power of that electronic device which typed words constantly and swiftly. On the afternoon of 30th January, as usual I was standing near teleprinter and the bell rang and in those days for any

going to Birla Bhavan by sitting behind the motor vehicle, many things came to my mind of how I failed in Journalism course in Lahore and also failed in optional subject ‘Urdu’. By this I bid adieu to my parents and joined the group of people who were trudging towards India.

While on my way to Birla Bhavan I prayed god saying “Gandhi should not be dead as he is the only eminent person capable of solving communal violence that aroused after partition of India”. But many times he only told that he will die after India obtains independence and I also reminded of crossing border. At that time I was having only Rs.120/- in my pocket.

The streets were not having normal activities and only Daryaganj, the place which separated old Delhi from New Delhi, was having crowd as usual. Thereafter the streets were empty with very less vehicles and the entrance door of Birla Bhavan was closed. But somehow I did not like that place and something pierced my heart when the words like “Gandhi is no more” was heard.

The place was devoid of many people and only a group of people, wearing Gandhiji’s favourite khadi, were reading Bhagavadgita in front of his body. Gandhiji use to have afternoon prayer in Birla Bhavan where reading of Bhagavadgita, Bible and Quran was held and people who came for prayer stayed there only. Gandhi was shot when he was just arriving to attend the prayer by a person who came for that afternoon prayer. The blood spots on that place told the sad story of his assassination. I even identified Prime Minister Jawaharlal Nehru, Home Minister Sardar Patel, Abdul Kalam Azad and Defense Minister Baldev Singh and many other eminent persons at that place. They were all looking like orphans who have lost their distinguished leader.

Later, the Governor General Mountbatten also arrived and immediately saluted to Gandhiji’s body which was placed in the middle of “Birla Bhavan”. Defense Minister Baldev Singh told to Mountbatten that “Gandhiji is not a Punjabi and he is also not a Muslim” and we are going to telecast the news. Meanwhile, Mountbatten told ‘‘Gandhi is like Jesus or Gautham Buddha”.

By that time Birla House began to be flooded with people and police were trying to avoid the crowd by putting barricades. Gandhiji always opposed such arrangements of security and never liked the idea of distancing people from leaders. But the government provided tight security to Gandhiji when a bomb was thrown at him earlier by a person called Madanlal. Birla house was crowded and also saw Nehru going towards “Boundary Wall”. The entire place was filled with Gandhiji’s favourite song “Eshwar Alla Tere Naam” or a slogan “Gandhi Amar Rahe”. Nehru, by wiping his tears, started addressing the crowd by climbing boundary wall saying: “Gandhiji is no more and the light has gone out of our lives. For the light that shone in this country was no ordinary light. His not being with us is a blow most terrible to bear.” By these words he was again broken down which made the crowd to be filled with tears and I did not find a single person without having tears in his eyes. The entire crowd became orphans and thought they have lost their important family member.

I did not see Nathuram Godse there and before killing Gandhiji he went near him and took his blessing and shot him in his chest three times. Immediately he was caught and confined in one of the rooms of Birla House. Though the place was crowded it exactly looked uninhabited.

Gandhiji was like one man army during communal violence in Kolkatta. There he inspired Hindus and Sikhs to surrender their weapons in spite of the weapons being very small, big and harmful or not. But who will extinguish the spark ignited due to the partition of India and the fire spread by the leaders of Hindu Mahasabha?

Few days before his death, newspaper published Gandhiji’s conversation with the then Chief Minister of West Bengal B.C.Roy with whom he told: “Why should I live? Neither the people nor those who are in power are getting any benefits from me. “Do or Die” is of utmost important at present and I would like to take god’s name till the last breathe of my life”.

I went to the place where Gandhiji was conducting his evening prayer by removing my shoes and was filled with spiritual feeling. Immediately I was reminded of my participation with one of his prayers few days back. That was the day when Madanlal blasted the bomb on the backside of the shed where Gandhi was sitting for his prayers. Even I heard the sound and thought that it is nothing but the sound of crackers because Gandhi did not react to that sound and continued his prayer as if nothing has happened. The next day, through newspaper, I got to know that it was the sound of bomb blast.

The day when Gandhiji was assassinatedKuldip Nayar, a veteran and legendary journalist, was an eye witness to all the political and social history of India. Journalism was his soul and

breathe who lived his entire life with this intention and even brought glory and grandeur to it through his commitment and transparency in writings.

During the initial days of his career he was a witness to the partition of India and this particular article is written by him about Gandhiji’s

assassination at the time when he came to India to begin his career in the field of journalism by leaving his hometown Sialkot of Pakistan:

important news the teleprinter attracted the desk through this manner only.

The words “Gandhi shot” banged on me like a thunderbolt which stopped my heart beat immediately. The news made me to feel as if the whole world collapsed and a question raised in my heart that “What happens to our life without him?”.

My colleague had motor vehicle and he offered to drop me to Gandhiji’s place “Birla Bhavan”. The news of Gandhiji’s death was a shocking and horrific one which I received in the initial days of my career. However, I knew that I was not prepared to digest that news. While

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Mahatma Gandhi’s aversion to cinema is a very well known fact. On more than one occasion he has expressed cinema as a medium of evil capable of misleading the youth. Replying

to a questioner sent by the Indian cinematograph committee for its survey on movie-viewing habits in the country, Gandhi remarked- “Even if I was so minded, I should be unfit to answer your questionnaire, as I have never been to a cinema. But even to an outsider, the evil that it has done and is doing is patent. The good, if it has done any at all, remains to be proved.”(1927-28). “The cinema, the stage, the race-course, the drink-booth and the opium-den—all these enemies of society that have sprung up under the fostering influence of the present system threaten us on all sides.”- thus said Gandhiji in a speech addressed to labourers in Rangoon on 10.3.1929. In an interview in Harijan in 1942, he reiterated that he had never been to the cinema, but that “cinema films are often bad”. Gandhiji never attended a public show nor showed any interest in cinema. His negative opinion on cinema was not taken well by the film personalities and in 1939, well known journalist and script writer K. A. Abbas wrote an open letter to Gandhi in Film India magazine urging him to reconsider his opinion on the idea of the ‘evil’ of cinema. Explaining how his idea is prejudiced, Abbas requested Mahatma to “give this little toy of ours, the cinema, which is not so useless as it looks, a little of your attention and bless it with a smile of toleration”. He tried to reason with Mahatma, appending a viewing list which included the American films The Story Of

Dr. K.Puttaswamy

and the Celluloid world

The cinema, the stage, the race-course, the drink-booth and the opium-den—all these enemies of society that have sprung up under the fostering influence of the present system threaten us on all sides.

-Gandhi

‘

actor-director expressed his desire to meet him in London. During Gandhi’s visit to London to participate in the Round Table Conference, Chaplin had also come to England. On hearing Gandhi’s visit , Chaplin sought an appointment and met him on 22nd September 1931, at the house of an Indian, Dr. Katiyalh. Chaplin had heard a good deal of Gandhiji and his charkha, and the very first question he asked Gandhiji was why he was opposed to machinery. Gandhiji explained his stand on the use of big machinery and its ill effects of mass production and convinced Chaplin how large scale industrialisation culminates in misery to the masses. After his meeting with Gandhi, Chaplin famously summed up the meeting with these words: “Gandhi is a tremendous personality, tremendous! He is a great international figure! More, he is A GREAT DRAMATIC FIGURE”

In spite of Gandhi”s well known aversion to Cinema, the celluloid world in India held Gandhi in high esteem and many a film maker tried to popularise his ideals on the screen. It is curious to know that the very first Indian feature film Raja Harishchandra by D G Phalke was based on the life of Satya Harishchandra whose ideals Influenced while he was young. Film critic M.K. Raghavendra in his book Bipolar Identity refers to Gandhi’s influence on films as early as in 1930’s. He writes “ ... in the 1930s leaders like Gandhi were making message of spiritual and consequently social equality part of their campaign. Hence when . Shantharam made a film on Sant Eknat entitled Dharmatma,(1935) the film meant to propagate among other things the ‘message’ of non-voilence, truth and national consensus”. It is in the Tamil Film industry that the film makers led by a committed Gandhian, K. Subramanyam that films with Gandhian ideals were made in 1930’s. The formative years of the film industry (1936-1946) in Tamil Nadu were also a crucial period in the history of the struggle for Independence. Film director and producer K. Subrahmanyam made films that were artistic and purposeful. Apart from enlisting support for the freedom movement. His films Balayogini (1937), Sevasadanam (1938),Thyagabhoomi (1939) and Bhaktha Chetha (1940) dealt with burning issues and sought to make people aware of a host of social issues crying for solution, such as the near-enslavement of women, child marriage, the dowry system, the ill-treatment of widows, and untouchables. Thus, Subrahmanyam helped the national movement move towards its climax with a larger mass participation and sowed the seeds of social reform.

Films related to Gandhi can be categorised into three distinct classes. The documentaries, feature films based on his life story or events associated with his life and feature films based on his ideals.

In the documentary category Gandhi’s images were captured as early as during 1922 in a British news reel. That

Louis Pasteur (1936) and Boys Town (1938) and Indian ones like Sant Tukaram (1936). He did see two films at a private screening while he was convalescing from malaria in Juhu, Mumbai,1944. However Gandhi’s aversion to cinema remained till the end.

It is indeed ironic to learn that Gandhi may have poor thought on cinema, but cinema was always interested in Gandhi. His ideals of truth and non violence, campaign to remove untouchability, advocating equal rights and respect to women, social reformation and his struggle for freedom inspired generation of personalities in the film land across the world. His fan following included many celebrities cutting across the countries. One among them is Charles Chaplin, the celluloid poet. Again Gandhi said he never heard of Chaplin, when the great


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reel showed the moving images of lithe Gandhi on stage, addressing an assembly. In April 1931, the American newsreel company Fox Movietone’s team travelled to Borsad village to interview Gandhi. Bare-chested, dressed in a dhoti, Gandhi gives brief answers in a subdued voice on banning child marriage, instituting prohibition and dying for India’s freedom. The documentary may not have stirred the audience, but, such was the curiosity about him at the time. audible when the theatre is absolutely still, as it was yesterday.”

In 1940, the first full-length documentary on Gandhi with the title Mahatma Gandhi: 20th Century Prophet, was assembled in India by A.K. Chettiar, a former newsreel cameraman for Pathé News in the US. Chettiar travelled the world for close to three years gathering footage; he edited down 50,000ft of material to an hour and 21 minutes.

Nine Hours To Rama(1963) is perhaps the the first actual fictional portrayal of Gandhi. Based on a novel by Stanley Wolpert, it imagines Gandhi’s killer, Nathuram Godse, in the hours leading up to the assassination. The film, looks fetching but is quite ridiculous, with Indian characters played by Hollywood actors speaking English in a variety of foreign accents. Gandhi, whose character appears in a few scenes, played by an Indian—J.S. Casshyap. It did not go well neither with the audience nor with the critics.

After the assasination of Gandhiji, many people suggested the central Government to make a film based on the life of Mahatma. Addressing the Rajya Sabha Prime Minister rightly declared that “the production of a film on the life of Gandhiji was too difficult a proposition for a Government department to take up. The Government was not fit to do this and they had not got competent people to it”.

Two decades after the death of Mahatma, during his birth Centenary year, a decision was taken to make a film based on the life and mission of Gandhi. Thus born “Mahatma: Life of Gandhi, 1869 – 1948”. The five hour long documentary produced by The Gandhi National Memorial Fund in cooperation with the Films Division of the Government of India, attempts to capture the life story of Gandhi and his incessant search for truth, but was little more than a collection of newsreel and old prints. There are several versions of the documentary in various languages and in

attempted on the great man. With a confident, getting-into-the-skin performance by Kingsley and sharp, focused direction by Attenborough, Gandhi was a humongous commercial and critical success and went on to win an incredible eight Oscars, including the most coveted ones: Best Picture, Best Director, and Best Actor. This is the definitive Mahatma Gandhi film. It begins in the early part of the 20th century, when Mohandas K. Gandhi (Ben Kingsley), a British-trained lawyer, forsakes all worldly possessions to take up the cause of Indian independence. It documents important events in the life of Mahatma including his non-violent struggle against Government of South Africa, his tremendous skills in organising mass protests, his return to India, joining Congress to lead the struggle, the Jallianwallah Bagh massacre, Round Table Conference, The Salt March, Quit India movement, the Partition, Indian Independence, his fasting in riot ridden Calcutta and finally his assassination, apart from giving the glimpses of Freedom struggle. Gandhi became a success worldwide both critically and commercially.

The Making of Mahatma (1996) showed the progression of Gandhi from being a barrister in South Africa to Mahatma. The Hindi language version of the same movie is titled Gandhi Se Mahatma Tak. Directed by Shyam Benegal, this film is based on Mahatma Gandhi’s time in South Africa where he had a practice as a barrister. That was before he came to India and joined the Independence movement. It is well-known that the Mahatma’s years in South Africa shaped his character and hardened his resolve to overthrow the British empire and this film does explain it very well. The film garnered critical success and won many a award at National International film festivals.

In many biopics of Gandhi’s contemporary personalities the part played by Gandhi in their life is portrayed as part of the narrative. One such movie is Sardar (1993), based on the life of Sardar Vallabha Bai Patel. The film essentially highlights how both Patel and Gandhiji together strived for India’s freedom where Patel, who first mocks at Gandhiji’s non-violent methods to attain independence, later understands its significance after listening to one of his lectures. It is a great take on understanding the ideologies of two of the greatest leaders of India. In Dr. B.R. Ambedkar (2000) directed by Jabbar Patel, based on the life and struggle of Ambedkar, Here

Gandhi is featured in a minor roles where the meeting of both personalities throw a light on the differences in their ideologies. Hey Ram!, (2000), Jinnah, (1998), The Legend of Bhagat Singh (2002), Veer Savarkar, (2001) are some of the other films which portray Gandhi as a person who played important role in the life of respective persons

An attempt to portray the personal life of Gandhi and his tumultuous personal relationship with his son was made in the film, Gandhi, My Father (2007)

If there is one movie that made Gandhi’s philosophy and ideas palatable to young Indians, it was Lage Raho Munnabhai (2007). It was a rare attempt where the philosophy and ideals of Gandhi such as love, compassion, truth and non-violence are revived in the strife ridden contemporary world.

For such a multi faceted personality who virtually spun the threads that bind us as a nation and a man whose ideals have affected the lives of millions of people across the world; and in a country that makes the highest number of movies in the world, Gandhi’s portrayal on celluloid is indeed a meagre display. However his ideals of equality, compassion and harmony are always have become an integral part of great number of Indian films produced in almost all languages.

different durations edit. It ended up as a narrative to a mere compilation of archival material as a tribute on his centenary.

However two amazing full length films that cover the life of Gandhi to some degree of exactness were made by talented film makers. One is Sir Richard Attenborough’s Gandhi (1982). The other one is Shyam Benegal’s Making of Mahatma (1996)

Gandhi, the film, was Richard Attenborough’s lifelong dream to bring the life story of Mahatma Gandhi to the screen. When it finally reached fruition in 1982, the 188-minute, multiple Oscar-winning Gandhi was one of the most exhaustively thorough biopics ever made. An emphatic portrayal, Gandhi was the first serious project

MoK

Hollywood Actor Charlie Chaplin with Mahatma Gandhi

Kamal Hasan in the film Hey Ram

Sanjay Dutt in the film Lage Raho Munnabhai

A Still from the film The making of Mahatma


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Citing the example of what constitues the ideal family, and its various members, renowned literrateur and key proponent

of the rebel Kannada Dalita Bandaya movement in the State, Devanoor Mahadeva observes that if Gandhi constituted the father figure, then JP or Jayaprakash Narayan was a helpless mother, with Vinobha the unmarried sister, Ram Manohar Lohia, the wandering tramp and Babasaheb Ambedkar, the son who dwells outside the house, given his resentment against discrimination.

This, in sum, is our family. We are the offspring of this family, he notes about the status of Dalits in the country. In what manner can we see this other than this way? muses Devnoor Mahadev, describing the contemporary political crisis in a flourish of dramatic language he is famous for, in this seminal essay on Mahatma Gandhi, specially commissioned by March of Karnataka, on the occasion of Gandhi Jayanti, this October 2.

Expend your energy to fight the enemy withinThe Dalits need to fight their inner demons and take the middle path ridding themselves of intolerance as they fight the common enemy and strive for a more embracing and assimilative society, writes Devanuru Mahadeva, in his seminal essay on Gandhi & Ambedkar: A Handful Discourse* stating there is no other way

The mahatma’s every step seemed like an effort to understand God, the supreme power, the almighty. I feel that the larger intention of all Gandhiji’s work was to liberate himself and achieve salvation. In his autobiography, Gandhiji observes: “Our life is our effort to see God in all living creatures,” and Devanoor posits that Gandhiji appears as if he seeks to stick to his words and moved forward in his life by examining every step he took towards causes he espoused.

Observing that while, for Gandhiji, solidarity would seem like godliness, diversity was its antithesis. Only a person who considers the entire world as a family can convert “fasting” into “satyagraha”, because “fasting” can become the potent and powerful weapon of protest when we feel that our enemy belongs to us.

Taking his argument further, in support of his hypothesis, notes the eminent writer, from the cultural context, he examines and reflects upon whether solidarity is religious or diversity is devilish. If a temple, church, masjid or monastery propagates

discrimination and untouchability, then it is clear, says Devanur Mahadeva, these religions are worshipping the baseness of man. Though the people, who demolished Babri Masjid, were chanting God’s name while undertaking the task, their intention, however, he points out, proved that they had evil in their intent, action and execution, culminating in the crumbling of the edifice. Discrimination is like law which enhances the distance which also inspires one to protest against programmes which distance people from the almighty.

Providing an allegorical context to his argument, Devanur Mahadeva, propounds on his understanding of Gandhi and Ambedkar who upheld solidarity of people irrespective of caste, class or creed. Noting that the work and personality of Gandhi and Ambedkar has been influencing people in diverse manner, the writer puts forth, fellow writer Siddalingaiah’s concept to explain his treatise on the essential concept of Gandhi and Ambedkar.

Narrating the story of Gandhi to his grandson, the grandfather said: A great and notable person like Gandhi lived during our time. He ousted the Britishers from India and earned us our Independence. Hence, Gandhi is responsible for the life we are leading now. However, points out Devanur Mahadeva, it looks like the first generation of

educated Dalits utilised Gandhi and Ambedkar’s motif to escape from this crisis, for the present generation of Dalits though they have only Ambedkar photo while the earlier generation of Dalits had both Gandhi and Ambedkar photos.

Taking his simile further, as he dwells upon the divergent poles that Gandhi and Ambedkar represented, Devanur Mahadeva, explains this is like a squabble between parents who fought for the welfare of their children? Else, how is it possible to have both Gandhi and Ambedkar’s photo together? he wonders. For instance, the father wanted his child to study in Kannada medium school, while the mother believed in English medium education. They both quarrelled. But what was the motive behind their fight? Is it not the welfare of the child? “I have done mistakes but please do not divorce me” is the hidden meaning of Poona Pact, he points out, where Gandhi and Ambedkar begged to differ.

Similarly, one feels that Gandhi and Ambedkar were mutually disagreed concerning Hindu religion. If Ambedkar had the outlook of reasoning, Gandhi’s perspective was transcendental. Therefore, there may emerge conflict between the two and we have to look this in the after effect. Why the Hindu terrorist Godse killed Gandhi? Why the Brahman colony was at ease when Gandhi was dead? What Gandhi was doing with Hindu religion? Hindu religion was like a water in the pond and Gandhi was cleansing Hindu religion by desilting it from the dirt since it propagated inequality. There is no other way to explain the issue and understand how Gandhiji attends and blesses inter-caste marriages, observes Devanur Mahadeva.

Taking this corollary further,


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Dr. N.Jagadeesh Koppa

says the writer: “Hindu religion is like a house and Gandhi appears as the head who internally tries to demolish the caste discrimination and differences which are like the pillars of the house”. Conversely, if Gandhi treated untouchables as his ancestors, then he would have escaped from misunderstanding. While this may seem facile to look at, this view, however, alters the entire perspective. For, points out the writer, if there emerges a competition between the untouchables and upper castes, both should have the paternal feeling and of fraternity. Just because Dalits were the primitive community, is it historically correct to have ancestral feeling, he wonders.

Could Dalits have accepted this concept of Gandhi? For Gandhi had dreamt of taking birth as an untouchable in his next birth. We wish his appearance but do not know whether he will take birth again or not. But one thing that can be done: Gandhi will take rebirth again if we place Gandhi’s works and principles on the lap of Dalits. However, the welfare of the entire world may be included in this.

Stressing the need to exercise caution in this regard, he says, one should be conscious and careful while doing this because yesterday’s Gandhi will be changed today. Today’s Gandhi will be drastically changed tomorrow. Gandhi’s dream and thinking is included in the order of such step. This may be the hardship and difficulty faced by one who tries to take the entire community along with him. Therefore, one can take whatever he wishes for and there are chances of calling it as Gandhi. Hence, there

is a need to re-create Gandhi with all his aims and the imprint of Gandhi’s last step. Lohia’s sensible thought is supportive to this. By one can still ensure harmony by uniting Lohia with Ambedkar as Lohia was melded with Gandhiji, says Devanur Mahadeva.

This beacon of hope can become the eyes of Dalit Sangarsh Samiti and farmers organisation showing them the right path to follow, as currently, these organisations are looking tired and inactive after one round of activities and

should come out of their inactiveness, points out Devanur Mahadeva. Now-a-days words of Buddha, Basava, Allamma and Gandhi are heard more. While mentioning the names of such great personalities like Buddha, Basava, Allamma and Gandhi what one must keep in mind is that, all these notable personalities recognised the enemy within and that enemy was desire, rivalry, jealousy and egotism. But organisations which are fighting for equality are fighting against the enemies thinking that they reside in the outer world. Where will this reach? This may reach the level where those who oppose corruption may end up becoming corrupt themselves. Whatever we are opposing today, we may become the same thing tomorrow and what can we do for this?, laments the writer.

Therefore, we have to find a midway and the realisation of having enemies both in internal and external world might give a new dimension to Dalit Sangarsh Samiti and farmers organisation. The time, we have spent

to destroy our external enmity, have to be used for destroying the internal enmity too. We should also be free from the qualities on which we have an attitude of intolerance and protest. We will be conscious of having those qualities in us. Or will it happen?

Or do we have any other way?

*(Source: “Edege Bidda Akshara”)

Mahatma Gandi and Dr.B.R.Ambedkar attends Round Table Conference held at St,James palace, London, 14th September 1931

Devanuru Mahadeva

Theatre activist Prasanna, has been actively associated with theatre and cultural thinker

late K V Subbanna, whose brainchild is world renowned Ninasam Drama Theatre, that disseminates theatre, literary and cultural activity among general disapora of Heggogdu and those that assemble at Heggodu.

Popularly known as Prasanna Heggodu, with over two and half decades, as one of foremost theatre activitists in India, he is also eminent writer, dramatist and left-wing thinker. Prasanna, through his community group, has performed hundred of plays. Prasanna has perpetuated Gandhian thoughts and principles through experiments such as “The Charka ” at Bhimanakone and “Labourers Ashram” at Honnesara. His “Charka,” established at Heggodu 25 years back, championing the production of handloom products,

Assimilate Gandhian thoughts, than debating it: PrasannaPopularly known as Prasanna Heggodu, with over two and half decades, as one of foremost theatre activitists in India, he is also eminent writer, dramatist and left-wing thinker

stresses upon women empowerment, desi products and rural development and rural employment activities, thereby reviving Gandhi’s thoughts and philosophy.

Assimilating Gandhi’s tenets of simplicity in life and thought, Prasanna believes there should not be much difference between one’s words and works. Constantly negotiating Gandhian thoughts, Prasanna shares his life and experiments in a tete-a-tete with Dr N Jagadeesh Koppa, elucidating on his own concepts and understanding of Gandhian thought and influence, and what the Father of the Nation means today in this age of intolerance and intimidation, on the occasion of O ctober 2, Gandhi Jayanti:

You have been identified as Left-wing thinker. However, suddenly you took to Gandhian path. What were the factors responsible for this unexpected turning point?

MoK


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Prasanna: This is not an unexpected turn because these factors were included in the community plays in which I took part. With left-wing thinking; communism, socialism and Gandhian thoughts were also joined. Therefore, I had the fascination for Gandhian thoughts right from the beginning and similarly I had few disputes with my left-wing friends. I dispute the left-wing concept on three counts, first God, second machines and third violence. They are not clear about all these issues.

The leftists do not have a clear idea about God and are also rather ambivalent on adoption of mechanisation as a means of progress. Their perspective is: Capitalism should vanish and labourers should get democracy in their hands. But they have not observed that the changing circumstances have made machines snatch labour from working hands. In addition, the clarification of left-wing organisations regarding violence, which is one of the biggest problems of the nation, has not been announced openly. The basic reason for my dispute with them is their silence regarding violent activities of naxalites. Except this, I have not completely changed and my relationship with all progressive organisations will continue as usual.

Which Gandhian thoughts influenced you more?

Prasanna: There is this story of St Noah in Christianity. Following floods that was set to destroy the world, Noah prayed to God. God appeared before him gifting him the boat that would never sink. But Noah did not travel alone, instead he took along all the living creatures surrounding him ferrying them to safety from the flood. This fable of Noah reminds me of Mahatma Gandhi. For during Gandhi’s time, the Mahatma was not selfish in thinking about himself or his family members but considered those in pain and suffering as also his. Similarly, he

ashram, where we are sitting now and Heggodu is just one kilometre. Do we need a two-wheeler or car to reach Sagara to catch bus? We unnecessarily depend on machines to cover this small distance which we can reach in five minutes by walk. Gandhiji opposed this kind of dependence on machines and according to him, Charka, wheels, sickle, plough and handloom are the necessities of human beings. Gandhi opined that mechanised civilisation was hazardous, not just for humans, but also for nature and other living organisms.

The co-operative principle propounded by Gandhiji does not only facilitate progress of human beings, but also assists in social development and establishment of healthy society. But contemporary co-operative organisations have turned into fiefdom of politicians. Your thoughts.

Prasanna: Co-operative principle is not new because it was prevailing in several European countries in different form. The roots of communist and socialist thinking are involved in this. Government’s intervention led to co-operative principles to collapse. The laws framed in India after 1947

were very strong and we were not facing problems like gender inequality, untouchability or corruption if these laws were strictly put into practice. J C Kumarappa, real economist of India and Gandhi’s disciple, expresses his displeasure and dissatisfaction regarding Indian Constitution. He opined that, constitution should have stressed the significance of civic duties as it stressed the value of civic rights. There are co-operative societies working without government’s intervention. Especially people of Uttara Kannada and Malnad region are leading their life successfully by following the co-operative principles of Gandhi.

How can one protect Gandhian principles in the democracy of global market in 21st C? How can one reach these principles to the young minds?

Prasanna: There is no need to publicise Gandhian principles through lectures and books. It automatically gains popularity if his principles are put into practice. Gandhi put principles suitable for him into practice instead of merely talking about it.

Youths seem to show more interest in knowing Gandhi. Do you have same experience?

Prasanna: Yes. Hundreds visit “Charka” and “Labourers Ashram” and observe the activities like weaving, handloom, natural farming, making of natural colour and rural development activities with keen interest. They also stay in ashram actively taking part in all these activities.

fought against inequality as if it is an insult to him. This quality of Mahatma greatly troubled him and is still troubling.

Gandhi’s reservations about machines has been misunderstood by many. Did you also face similar opposition when you wrote “Yantragallannu Kalachona Banni”? Gandhiji has mentioned about Singer greatly appreciating the invention of tailoring machine by Singer to help his wife’s tedious work of sewing. How would you help propogate Gandhi’s thinking regarding machines to the contemporary society?

Prasanna: We should understand machines by grasping knowledge on the possibilities of its ideology and utilisation. Machines do not have any religion, caste, inferiority or superiority feeling when seen from the ideological point of view and are free from these issues. But they are misused due to humans’ greedy nature and capitalistic attitude. Even communists have their own misunderstanding of the concept. Gandhi tried to release machines from capitalists and wanted hand them over to the labourers. However, he never thought that these machines would snatch away labour from the working hands. We have to clearly understand the background of giving significant place to work by Basavanna or Gandhi’s concept of ‘Gram Swaraj’.

First, we must understand what kind of machines are necessary for mankind’s requirements. One can see varieties of equipments if one visits hospitals. These help in conducting operations on human beings without pain, provide results after examining the entire body and help separate blood from the body and many more. But the final result of all these is, they may postpone our death but cannot help in protecting our health or assist us in keeping our life healthy. Man can keep himself healthy only through hard work and not with the help of any machines. In other words, man can have mental and physical health only if he consumes limited food and leads a simple, spartan life.

For instance, the distance between Honnesara’s labourer’s

I dispute the left-wing concept on three counts, first God, second machines and third violence. They are not clear about all these issues.

MoK

Mahatma Gandhi was not an extraordinary person but was born and brought up like a common man. However, he gained the position of “Mahatma” by his undaunted struggle against injustice and falsehood. The Department

of Kannada and Culture and the Rangayana of Dharwad has undertaken the unique experiment of representing Bapu’s life on stage through drama.

Director of the Department of Kannada and Culture has come up with the concept of representing Bapu’s life on stage, based on Bolwar Mahamad Kunhi’s play “Papu Gandhi Bapu Gandhi Aada Kathe”. The play is directed by Shreepada Bhat under the guidance of Pramod Shigov, Director of Rangayana in Dharwad. The present youths should embrace and follow Gandhi’s principles of truth and non-violence. They should even accept communal harmony. Gandhi’s intention of respecting women and loving rural community has been beautifully depicted on the stage.

More than 30 artists were selected from across Karnataka and were provided with proper training in Sheshagiri village of Haveri district. After constant training the troupe was divided into two groups and was aimed at having 800 shows of the play entitled “Gandhi 150, Ondu Rangapayana”, in the coming four months across the state. On 9th Aug, the first show of the play for the public was held at Golden Jubilee auditorium of Karnataka University, Dharwad, on the occasion of the inauguration of Rangayana at Dharwad.

Representation of Gandhi’s Life through Drama Story of Gandhi

“From Monu to Mahatma”

Some scenes in the play like the aspects that influenced young Mohandas, life of his parents Putlibai and Karamchand, scenes of Chandramati in the play ‘Satya Harishchandra’, the inner struggle which Gandhi had at the age of 12 when he stole something from his house to clear the loan taken from his brother due to which he decided not to tell lie till the last breathe of his life and many more other scenes in the play have attracted and mesmerized the audience on a large scale. In addition, a scene where Gandhiji sees an untouchable who was hesitating to stand under the shed of upper caste house to protect himself from rain and by seeing this Gandhiji immediately goes and embrace him through which he tries to sow the seed of abolishing untouchability binds the audience emotionally.

In the next part we see Gandhiji going to London to pursue his education in barrister degree and tries to become a ‘Gentleman’ in order to adopt himself to the western culture and purchases costly suit, boot, tie and hat and his effort to learn dance immensely amuses and entertains the audience. The second part of the play includes scenes of Gandhiji where he decides not to waste his time unnecessarily in London and focus more on his education. After completing his education, he goes to South Africa, where he was discriminated due to his dark colour and was prohibited to travel in first class train. Later he found ‘Satyagraha’ as a means to fight against such inhuman treatment, fight for equal wages for equal work, establishment of Phoenix Ashram, involvement in the publication of Indian Opinion newspaper and achieving success in fighting for the negation of tax on Indians and many more scenes were highlighted on a grand manner on the stage.

After returning to India, as per the guidance of his political leader Gopala Krishna Gokhale, he travelled across India to understand the social and political aspects of the country. The scenes of Gandhiji’s Champaran Satyagraha, Dandi March, establishment of Young India and Harijan newspaper, Gandhiji’s second time tour across India to abolish the practice of untouchability and several other scenes have reached the masses effectively.

Gandhi strived hard to oppose Britisher’s policy of dividing Hindus and Muslims as per their “Divide and Rule” policy. The play also projects some historical situations like factors responsible for the partition of India in spite of Gandhi’s opposition to it, peace meeting to bring harmony between Hindus and Muslims, organisation of prayer meeting constantly

and the situation where Gandhi was shot dead by Nathuram Godse while he was asking Hindus and Muslims to maintain peace and harmony between India and Pakistan. All these scenes were enacted beautifully which was successful in touching the heart of the audience.

Nathuram Godse killed Gandhi at once but the great personality has constantly been killed by untruth factor which tarnishes Gandhiji’s image and reputation. The play ends with this intention.

Under the guidance of Director, Department of Kannada and Culture, Administrative Officer of Rangayana, and others in the troupe will show this play across the state in the next four months. If the youths, students and public watch this play when it is enacted in their places, then they will understand how Gandhi became ‘Mahatma’ and also realises the relevance of his principle in the contemporary situation.

Manjunath Dollin

(Image Courtesy: Mahadeva Patila)

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Gandhiji, as Lohia, his disciple saw him

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Eminent thinker and critic, Dr Ram Manohar Lohia, was also a favourite disciple of Gandhiji. By opposing the principles

of Congress and various methods brought into practice by Nehru, Lohia espoused common cause with Gandhiji and grew with him by correcting him and also learning many valuable things from the Mahatma. The relationship between Gandhiji-Lohia was beyond a teacher-student relationship and remained forever a father-son bonding. Though a Socialist, he proudly claimed himself a Gandhian. Lohia recorded his association with Gandhiji in 1960, 10 years after Gandhi’s death. A selected excerpts of his writing are produced below:

In those days we both were indulging in lengthy and prolonged conversation. One day we met at morning and Gandhi asked me to meet him in the evening for he had to discuss some significant issue with me. Accordingly, I went to meet him after his prayer and accompanied him in his evening walk. He talked very closely to me by putting his hand on my shoulder and I never thought that I will ever have close association with him. He knew me for 13 years but we never discussed personal matters. Therefore, I was greatly shocked when he started talking about my coffee, tea and cigarette habits. However, I was smoking a lot at that time. Gandhiji told I will smoke a lot and drink more coffee and tea and meanwhile, explained in detail the ill-effects of all these. In addition, he explained the methods followed by Chinese and Japanese to free from these habits. Continuing this he told, all these are directly related to Socialism and told, as a Socialist I should always live in unity with the people which is a great source for a public representative.

Throughout my life, I seldom faced embarrassing situations like this. His hands on my shoulders prevented me from running and listening to his words was the only option and I remained silent. But he was not silent because simply he was not called a great personality. Later he diverted the subject and started talking about how a public representative should live. In turn he asked me whether I have

anything to tell him and I asked: “Do you believe there is a great difference between private and public life?”. He asked: “Do you think of having relationship with your public life only?. I remained silent though I wanted to tell him that I did not accept such differences and never intervene others decision as I felt he has every right and freedom to advice me in any issues.

He continued and talked constantly for about 25 minutes. Then I wanted to tell “Today I cannot give any answer but will answer very soon” to that great personality. I fail to tell whether Gandhiji’s reasoning was accurate or not but how far it is applicable for becoming public representative did not come to my realization.

However, when he stressed one factor strongly I went and met him again after two months and informed him about forsaking smoking which I did not touch till Gandhiji was alive. It is really a sad thing to talk about such a distinguished personality and his thinking. To be honest, when he was assassinated I felt as if he left me and the country in halfway. Then what is the use of leaving smoking for such a person. Several such foolish thinking came into my mind. A notable personal will put forward a suitable reasoning if he decides of getting work by someone. Whether we believe in that reasoning or not but self-discipline will develop due to the influence of such eminent personality. Through one or the other way the relationship with this will come with the reconstruction of humanity.

Though accepting with some hesitation, at present, the good work done by us does not mean that we got influence from good ideas to do it. Generally we do that work due to the influence of great personalities and due to somebody’s trust. Then I did not realize that I should leave smoking to win over the trust of people to become public representative. But I would have completely away from cigarette only if Gandhiji lived for a long time.

The influence of Gandhiji’s death on me, which I cannot say whether it was positive or negative influence, was the feeling that I am free to do whatever I want. When he was alive I always felt that I have a strong affectionate hold of Gandhiji on me. No one will talk foolishly like this but I had the same opinion which does not mean that I was living in fear of Gandhiji as I also talked harshly sometimes with him. While talking harshly with him, I never had a small fear but did not like to have negative image in front of him.

I just told that harsh words use to come out of my mouth while talking to Gandhiji and I will narrate one such incident here. The intelligence department weaved a story that I was on the verge of destroying Indian government like Aung San who was the Prime Minister of Burma. At that time Aung San and several of his ministers were assassinated. This made the intelligence Department of Nagpura to report that through underworld agitation I also have plans to kill ministers of Indian Government using “Aung San method”. One day when I was entering Gandhiji’s room, Sardar Patel, who was coming out of his room stopped me and asked “When are you killing us?”. This compelled me to enquire the veracity of Intelligence department report. Home Minister also told the same thing and I replied in a ridiculing tone that: “I still do not possess great power but I will utilise my whole strength to prevent any knave and ineligible person trying to take your place”. Fortunately, very soon I had the opportunity of seriously explaining this issue to Gandhiji and he informed about the report of information Department. Later Gandhiji asked:”Is it true that you had that intention?. This made me to remind him of how I distanced myself from harming any public properties of people and never took part in ruinous activities while British rule in India. Even in 1942-43 during intense conflict with the British I never participated in any kind of destructive works.

I used harsh words while explaining all these factors to him and shouted saying the present government is filled with

Eminent thinker and critic, Dr Ram Manohar Lohia, was also a favourite disciple of Gandhiji. By opposing the principles of Congress and various methods brought into practice by Nehru, Lohia espoused common cause with Gandhiji and grew with him by correcting him and also learning many valuable things from the Mahatma. The relationship between Gandhiji-Lohia was beyond a teacher-student relationship and remained forever a father-son bonding. Though a Socialist, he proudly claimed himself a Gandhian. Lohia recorded his association with Gandhiji in 1960, 10 years after Gandhi’s death. A selected excerpts of his writing are produced below:

Dr. Ram Manohar Lohia


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foolish, unreasoning and incapable people. I was completely disillusioned by this government. Gandhiji smilingly replied that “These are your ideas and notions’ and also told me to write a letter to the Home Minister and tell him that I do not have the intention of destroying the government. But I refused to write such letter and explained to him that it is disrespectful to do like that. I even questioned: “Why I should write such letter?” and if the Home Minister received such report, he should first enquire the veracity of that report and should ask me by writing a letter to me. Gandhiji was one of the great personalities who had the capability to find solutions to problems. He told me at least to write letter to him if not to the Home Minister. He accepted the fact that Congress government is filled with foolish, corrupt and ineligible people and also opined that changes should be brought through democratic measures. Even to this day; this letter might have been in the Home Ministry Department as an ideal for my foresightedness.

I had enough freedom to talk to Gandhiji without any fear and hesitation and I was not aware of any other great personality like Gandhiji. I was conscious while talking to others but talked freely and openly with Gandhiji as he intelligently brought out my internal issues. My clear and intense talk was my property and my behavior, whether good or bad, was free from fear. Because, by being the protector of India he was having an eye on all our activities. Perhaps if every country in the world has a protector like this! It is very difficult to get such an eligible protector as they born once in centuries. Therefore, it is very rare to have guardian like Gandhiji who gains respect from others by wholeheartedly indulging in others works.

Once Gandhiji asked me a question: “Do you believe in God?”. But to tell the truth it was late to answer such questions as I knew Gandhiji for several years. He never asked me such questions earlier and I also did not ask him many questions

heart. Yesterday someone enquired about the miracles done by common people and such deeds never ask for justification.

Whether someone believes in god or not, the artistic images will be having more influence. On the next part, I love to mention about fasting undertaken by Gandhiji during Hindu-Muslim communal violence in Calcutta. India gained Independence and Congress Government came to power but one thing was clear that the house of Gandhiji was the centre of news than the Intelligence centre of West Bengal. Once the Chief Minister of West Bengal tried to explain enthusiastically regarding the communal violence, of which we received information four hours before that. During such situations Gandhiji was having a smile on his face but unfortunately the situation started becoming worse. By and large Gandhiji was intercepting his fasting if the weapons without license were submitted because I knew that several weapons of 1942 movement were included in that. The national struggle turned into religious struggle by people who were utilising these weapons. There was a possibility that very few people in that group will listen to my words as they were all brave and courageous people.

I still had contact with several of those political workers and I thought of using my influence to get work done when the indication to submit weapons was given to them. People, who first met me, told clearly that they were unable to find the weapons though they tried to search it. Jagamohan Bose, whom I called a “Jaggu” was one of the youths who worked under my guidance during 1942. I met this person and talked to him about collection and submission of weapons and he referred another person’s name for that work. Jaggu even asked clearly: “Whether it is necessary to seize weapons?” or “Is there any relationship between Gandhiji’s life with this?” I replied “Yes” and he strongly decided in his mind to help me.

Later Jaggu told me that he will take me to another person to talk about this during dark. Afterwards he took me to a remote place in a motor vehicle and through lift we both went to meet that person. After some time a person came out and I never saw such a unique and peculiar person as he was looking like a character in Chinese stories. I got Goosebumps after looking at him and he started firing questions on me like bullet: “Why have you come here?” I replied: “I also want to know why I was taken to this place”. Later he began talking about blind nationalism and explained that you will favour Muslims and bring damages to Hindus. Again he asked: “If we submit all the weapons, from where we should get it if Hindus need it again?”. Then I explained, weapons are available if you have pure heart and mind and one can also fight strongly without weapons. This made to have smile on his face and Jaggu was with me only and that night we collected some weapons.

I voluntarily moved backward after the committed work is done. My friends submitted those weapons to Gandhiji and I was standing outside. It was midnight and I thought Gandhi was sleeping so I left in the motor vehicle with a sigh of relief. We had to travel around eight kilometers and suddenly I realised that bullets might blast at any time. Again we went back to Gandhiji’s place and immediately kept all the bullets in the water bottle.

which I had in my mind. Because I foolishly thought that Gandhiji will live his life constantly! That does not mean that I should have asked any question to him because I felt that I did not need his guidance on any insignificant or inconsequential matters. I was not a person to take guidance from him by asking some trivial questions. But Gandhiji asked me “Whether I believe in God?” for which I replied “No”.

Later Gandhiji, with some doubts, asked me “Can you become a truthful person by becoming an agnostic?”. Immediately he told who knows people not believing in god can begin protest in their own way. But he dropped that question there only and did not ask again. Everyone will be having their own perspectives and choices and I told clearly that I will not believe in god. Meanwhile, I was not having any illusion that I am greater than those who will believe in god. Everyone has their own method and I have seen common people who believe in the existence of god. Those people will go to temple, mosque and church for peace and I never prevent them from following their belief. Because I am incapable of providing them with peace that they get from their own belief. When the situation is like this, who am I to prevent it?

Though I do not believe in god, several artistic imaginations have touched my heart. For example, the image of Jesus on cross attracts me. When Hamlet and Juliet touches my heart then why the image of Jesus cannot enchant me?. Similarly, I am fascinated by the images of Rama, Krishna and Shiva. In this, the image of Shiva immensely touched my mind and

I had enough freedom to talk to Gandhiji

without any fear and

hesitation and I was not aware of any

other great personality

like Gandhiji.

MoK

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I just remembered the words of Gandhiji who spoke at that time: “Hindus and Muslims are like my two eyes”. Will Gandhiji’s objective of having multiple cultures is fulfilled even after his death? The death of Gandhiji made different community people like Hindus, Muslims, Sikhs and Christians to suffer his loss and they collectively felt sad for Gandhiji’s sad demise.

Gandhiji tried to build a society of multiple cultures and many intriguing persons, terrorists and fanatics came from various places to destroy that society. Communal violence emerged on a large scale which finally took Gandhiji’s life by ridiculing the situation. The country, which was in shock, staggered for light in darkness provided by a notable person called Gandhiji. It even brought realization of how enmity blinds people’s eyes.

When I came back to my office, my office desk looked gloomy and I remained silent by not talking to anyone. We were worried about our future and no one disturbed me when I sat on my chair to write news. Though I had many things to share, I could not do that and was not able to hold the pen as my hands were shivering. Later, editor called me and asked me what I have written and I took some time to control my emotions and make a file of the copy.

My report was like this: “Mahatma Gandhi is no more. He was assassinated by a Hindu fanatic Nathuram Godse. But he made more than that and resurrected all madness in the name of religion. Godse was not alone in this act and the Government believed that he has great plot of destroying secular sentiments of Indians at his ulterior. It was thought that Hindu Mahasabha was behind Godse”.

Gandhiji was coming bit late to the prayer from his room at around 4’0’ clock and he just fell down saying “Hei Ram” when Godse shot him in his halfway. I was not able to continue writing therefore; information taken from press organisation was also included to my report.

I was not able to translate one more report about communal violence that occurred in Godse’s place Poona, which was handed over to me by the editor, as I was filled with immense grief and fury. My emotions were such that I opposed to talk or write anything related to violence because Gandhiji became a victim of Hindu-Muslim agitation.

Why to give information to readers about one more agitation? But the newspaper ‘missed’ that news and the next day I was called by the editor, not for reprimanding me but for advising me to report incidents first if I like to remain as a journalist. The editor also realised me that emotions should not come as an obstacle on my decisions and I understood the words of editor. Later, I decided to remain in journalism by making myself strong because it was the medium where Gandhiji’s principles will be sowed among people. But did I achieve success in that work?

Thereafter I reported several communal violence’s’ and every time one thing passed my mind that “When Gandhiji’s thought that ‘Hindus and Muslims’ were his two eyes will come true?”. When it is possible to walk in the ways showed by Gandhiji? When we will be successful in realizing the mass about Gandhiji’s message that they will not receive good results by walking in wrong path?

(Article written in Scope column) Information source - Prajavani

(continued from page 9)

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