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ODISHA REVIEW

VOL. LXXVI NO.3 OCTOBER - 2019

SANJAY KUMAR SINGH, I.A.S. Commissioner-cum-Secretary

KRUPASINDHU MISHRA, O.A.S (SAG) Director

DR. LENIN MOHANTY Editor

Editorial Assistance Production Assistance Bibhu Chandra Mishra Debasis Pattnaik Bikram Maharana Sadhana Mishra

Cover Design & Illustration D.T.P. & Design Manas Ranjan Nayak Hemanta Kumar Sahoo

Photo Kishor Kumar Sinha Raju Singh Manoranjan Mohanty

The Odisha Review aims at disseminating knowledge and information concerning Odisha’s socio-economic development, art and culture. Views, records, statistics and information published in the Odisha Review are not necessarily those of the Government of Odisha. Published by Information & Public Relations Department, Government of Odisha, Bhubaneswar - 751001 and Printed at Odisha Government Press, Cuttack - 753010. For subscription and trade inquiry, please contact : Manager, Publications, Information & Public Relations Department, Loksampark Bhawan, Bhubaneswar - 751001.

E-mail : [email protected] Visit : http://odisha.gov.in Contact : 9937057528(M) CONTENTS

OCTOBER - 2019

Gandhian Concept on Non-Violence and World Peace Prof. R.K.Nanda ... 1 Mission of the Mahatma Parikhit Mishra ... 8 Waiting for the Mahatma Dr. Anil Dhir ... 14 Mahatma in Odisha Kailash Chandra Dash ... 17 and World Peace Prof. Brahmananda Satapathy ... 28 Reforms Undertaken in Puri Fulfills the Vision of Mahatma S. N. Sahu ... 37 Gandhian Prabodh Kumar Rath ... 41 Relevance of Gandhian Values in Post-Independent Dr. Atul Chandra Pradhan ... 46 Emergence of Mahatma Gandhi in Freedom Movement and Women Awareness in Odisha Dr. Sarbeswar Sena ... 49 Relevance of Gandhi in the 21st Century Prof. Binodini Das ... 53 Mahatma Gandhi - His Attitude Towards Netaji and Indian National Army Dr. Shridhar Charan Sahoo ... 56 Gandhiji's Historic in Odisha Balabhadra Ghadai ... 65 Gandhiji's Visit to Odisha Dr. Janmejay Choudhury ... 69 Mahatma Gandhi :The Editor and Journalist Souribandhu Kar ... 77 Gandhijee with Netajee “In today’s society, the relevance of Truth and Non-violence is of utmost importance.”

— Naveen Patnaik

In today’s society, Truth and Non-violence bear utmost relevance. Chief Minister Shri Naveen Patnaik has said this while presiding over the preparatory meeting held at Secretariat for celebration of 150th Birth Anniversary of Mahatma Gandhi. Chief Minister

has also explained that the Birth Anniversary of Gandhijee will be celebrated with much pomp and gaiety with inclusion of the people from all strata of the society. Chief Minister Shri Naveen Patnaik said that Mahatma Gandhi was great man of this era. He endeavoured for the reawakening of the soul of India. To achieve independence for the country was not his sole aim. Rather, restoration of basic values in the society was his main objective. That is why, he always attached importance on truth and non-violence. In the present day society, importance of these two concepts has increased substantially. For this, Chief Minister Shri Naveen Patnaik has proposed for the inclusion of “Non- violence” in the preamble of the Constitution. Chief Minister also explained that, ‘non- violence’ is the most powerful weapon against social injustice and poverty. Chief Minister Shri Naveen Patnaik has said that "In today’s society, Truth and Non-violence bear utmost relevance." Chief Minister further added that, Mahatma Gandhi had visited Odisha 7 times and felt the ground reality in Odisha by travelling most of its regions. Chief Minister also said that, from this land of Odisha, Gandhijee got inspiration for expansion of ‘’ programme throughout the country. This is worth-mentioning that 5 such Committees have been constituted by the Government of Odisha for the celebration of 150th Birth Anniversary of Mahatma Gandhi. Besides, on the basis of the proposals of the Members of the Jayanti Committee various programmes are being undertaken for two years commencing from October 2nd 2018 to October 2nd, 2020.

Mahatma Gandhi with Biswakabi Rabindra Nath Tagore Mahatma Gandhi, Pandit Jawaharlal Nehru and Maulana Abul Kalam Azad

Mahatma Gandhi during the Salt Mahatma Gandhi : The apostle of Peace and Non-violence Editor’s Note

The one hundred and fiftieth Birth anniversary of Mahatma Gandhi, the Father of our Nation, is being celebrated across the country. In Odisha, it is being celebrated in big way as well. Hon'ble Chief Minister of Odisha Shri Naveen Patnaik's advocacy for inclusion of non-violence in the preamble of the Constitution is the best way to pay real tribute to the legend and educate the present generation about the critical necessity of the ideas of non-violence. As envisaged by the Mahatma the essential and inherent approach of Shri Naveen Patnaik's Governance model is positive transformation. The 5 Ts along with the T representing Transformative dimension has become the categorical imperative for implementing numerous policies of the Government centred around people and their welfare and empowerment. An effective governance which is inclusive, open, caring and empowering. This has a huge implication for positive and progressive change in society, politics and public life. The bold vision of a poverty free- Odisha by 2024 constitutes a transformational vision of our beloved Chief Minister. 'Mo Sarkar' a first of its kind initiative in the country is all set to be launched from 2nd October 2019. It is an important transformational initiative of the 5Ts programme. As we celebrate the 150th birth anniversary of the legend, we all learn through the actions of our Chief Minister that we run the administration with tax payer's money, draw our salary from the money of the citizens. It is, therefore, our duty to treat citizens with dignity whenever they visit a public office. More so ever when citizens visit a police station it is mandatory that their complaint should be dealt in a professional, ethical and humane manner. Only when the man standing last in the line gets all the benefits and empowered to the hilt, the dreams of Mahatma Gandhi would turn into reality.

Editor, Odisha Review Odisha Review ISSN 0970-8669

Gandhian Concept on Non-Violence and World Peace

Prof. R.K.Nanda

“It was the best of times, it was the worst of honesty, integrity and morality. It was a times, it was the age of wisdom, it was the question of truth and non violence. age of foolishness, it was the epoch of belief, “Mahatma Gandhi is the supreme disciple it was the epoch of incredulity, it was the of peace the world has seen after Buddha season of Light, it was the season of Darkness, it was the spring of hope, it was the winter of despair, we had everything before us, we had nothing before us, we were all going direct to Heaven, we were all going direct the other way.” This was the description of the period from the famous novel ‘A Tale of Two Cities’ by one all time famous novelist of all times Charles Dickens. Similar is this story that relates to two states Hindusthan and Pakisthan, during 1947. ‘We had everything before us, and and Christ. His idea of peace is centered on we had nothing before us.’ It was the period non-violence, soul force and forgiveness. of partition. We had divided between ourselves what our father of nation Mahatma When he heard the news that the Gandhi achieved through non violence and United States had dropped bomb on 6th and no blood shedding. It was a question on 9th August 1945 on Hiroshima, and on

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Nagasaki, he sat quiet and silent. He said “I remarked, “We stand here in the middle of did not move when I first heard that the this city and force ourselves to visualize the bomb had wiped out Hiroshima. On the moment the bomb fell,” he said. “We force contrary, I said to me ‘unless now the world ourselves to sense the dread of children adopts non-violence, it will spell suicide for puzzled by what they see. We listen to a silent mankind.” When asked if it shattered his faith cry. We remember all the innocents killed in non-violence, he said that such a faith was across the curve of that terrible war and the the only thing that the bomb could not wipe wars that came before and the wars that out. would follow.” Additionally, Obama called for limits on nuclear weapons, saying, “We He also stated, “ Now we know the may not realize this goal in our lifetime, but bare truth. War knows no law except that of constant effort can roll back the likelihood strength. The type of war through violence of disaster. We can chart a course that leads brought an vacant victory to the allied arms to the destruction of these stockpiles. We but it resulted for the time being in destroying can stop the spread to new nations and Japan. Forces of nature act in a strange way. secure deadly materials from fanatics.” Let no one run away with the idea that I wish to put in a protection of Japanese misdeeds The hardest metal yields to adequate in pursuance of Japan’s undeserving heat; even so must the hardest heart dissolve aspiration. I assume that Japan’s greed was before the sufficiency of the heat of non- more unworthy. But the greater unworthiness violence. And there is no limit to the capacity was shown by destroying without of non-violence to create heat. “How would compassion men, women and children of you meet the atom bomb with non- Japan in Hiroshima and Nagasaki.” violence?”Margaret Bourke-White, the American journalist, asked Gandhi on the According to him, the bomb will not 30th January, 1948, just a few hours before be destroyed by counter-bombs even as he was killed. He replied with a smile: “I will violence cannot be destroyed by counter- not go underground. I will not go into a violence. Mankind has to get out of violence protection. I will come out in the open and only through non-violence. Hatred can be let the pilot see I have not a trace of ill-will overcome only by love. Counter-hatred only against him. The pilot will not see our faces increases the depth of hatred. What he stated from his great height, I know. But the desire was nothing new. He announced what he in our hearts - that he will not come to hurt - believed in every character of his life form. would reach up to him and his eyes would In May 2016, Barrack Obama, the be opened.” This shows his broad thoughts. first U.S. president to visit Hiroshima The moral to be drawn from this tragedy of

OCTOBER - 2019 2 Odisha Review ISSN 0970-8669 the bomb is that non-violence is the only stillness of good human relationships. Hence panacea. Mankind has to get out of violence the difference between war and peace is the only through non-violence. The Peace difference between information and a lack Memorial Museum reminds all who visit of of information of the art of living and the the damage that nuclear weapons could conditions of personal and social wholeness, unleash if used again. Our common humanity a lack of knowledge of the power of non- demands a denuclearized future and should violence, of physical, moral and spiritual adopt the strategy of non-violence. health. The art of living includes firm discipline in obeying the commands of Truth. Gandhi believed, and tried to display in his whole life, that the power of the human Gandhi said, “If we have no charity, spirit is mightier than the power of any and no acceptance, we shall never settle our weapon. The right use of both reason and differences harmoniously and must therefore assurance can turn the world from suicide to always submit to the negotiation of a third a new era of fruitful support. If we have faith party.” Many of today’s conflict management that in the hearts of all peoples everywhere, techniques and decision process have a clear whether they are Russians or Chinese or outline of what and how Gandhi had seen Pakistanis or Americans, whether they are inter-national issues in his times. A war- statesmen or financiers or ordinary men and hunger nation has nothing in this world whilst women, there is an vital element of goodness, a hungry nation needs every kind of help from which can be released if they see that their the world. A nation endangering peace in the neighbors have confidence in them, then there world has no safety for itself. Peace can is still hope that mankind can find the way to never be achieved by one-dimensional and paths of peace and goodwill. one-sided talks or efforts. It has many facets of social, ethnical, religious and political World peace is defined as an model rudiments and various ways to deal with them of freedom, peace, and happiness among to bring and stabilize bad situations under and within all nations and/or people. It control. The true character of a conflict must generally includes an idea of global non- be identified. Gandhi’s insight of bringing violence by which nations willingly lend a peace and resolving conflict was different, hand, either voluntarily or by virtue of a to bring hostile situation under control. system of governance that prevents fighting. Whether there is a riot in the eastern Bengal In facing this crisis it is necessary to or unrest in the north-western part of India, get down to its roots, and the first fact to say peace lived in his spirit consciously is that war is an expression of bad human demanding him to take on fast even if he dealings, whereas peace expresses the resides in another corner of the country. Have

OCTOBER - 2019 3 Odisha Review ISSN 0970-8669 any one ever dreamed of a joyful world with and permanent than the one resulting from peace and affluence for all Mankind – a fear of punishment.” He believed that, if we world in which all respect and love each other fight for the cause of civilization and justice, despite the differences in their culture, religion it should include even those who do not obey and way of life? We often feel helpless when the rules to our cause. He proved that world we see the world in chaos, a result of the peace can be brought by looking for and differences between our ideals. This leads pursuing truth and non-violence for the benefit to grief and sorrow being inflicted on millions of Mankind. of guiltless victims by a few who abuse the He has proven that we can power of their convictions. Mahatma Gandhi accomplish the noble causes of liberty, stimulated the world with his faith in truth and justice, and democracy for Mankind without non-violence. He was a great soul who loved killing anyone, without making a child an even those who fought against his principles orphan, and without making anyone to bring about peace with non-violence. homeless with the damage caused by war. He may be a humble and fragile War always inflicts pain and unhappiness on person of small physical stature but inspired everyone. A world of peace can be gained if millions to bring about a profound change in we learn the power of non-violence. In one a way the mightiest had never achieved occasion he said, that, we live for our ethics before? His achievements were nothing less and passion but at the core lay our innate than miracles — his faith was to bring peace desire to live a peaceful life. The noble cause to not only those who suffered inequality and is to show our desire to bring about peace sorrow but to promote a new way of life for and non-violence in this world by our own Mankind, with peace and harmony with the sacrifice and not that of those who oppose policy of non-violence. His life was a our views. The strength of fear is in using communication, a message of peace over power to cause death and demolition for power, a message of love and non-violence others. The strength of courage is in self- over hatred and violence, of finding ways to sacrifice for others. resolve our differences, and of living in Mahatma Gandhi sacrificed his own harmony with respect and love even for our profitable law practice in Durban, South adversary. Africa to lead a simple life. He won over the According to him, “Power is of two hearts of millions without ever reigning power kinds. One is obtained by the fear of penalty over anyone, simply with the power of non- and the other by acts of love. Power based violence and truth. We too can bring peace on love is thousand times more successful to our world by showing our willingness to

OCTOBER - 2019 4 Odisha Review ISSN 0970-8669 give up our self-centered desires. Our utmost that, we should not discriminate amongst cause in life should be to win the hearts of ourselves which is based on faith, caste, others by showing our readiness to serve for creed or any other differences. others. An outstanding example of He opined that, an eye for an eye Mahatma Gandhi’s leadership was his will only make the whole world blind. Our famous , which brought about a history would turn out for the better if our profound change. He inspired millions to fight leaders could just become skilled at that most for this righteous cause and eventually forced disputes can be resolved by showing a willingness to understand the issues of our opponents and by using diplomacy and compassion. No matter where we live, what religion we apply or what culture we cultivate, at the heart of everything, we are all humans. We all have the same ambitions and aspirations to raise our family and to live life to its fullest. Our cultural, religious and political differences should not afford the backbone to invoke conflicts that can only bring sorrow and destruction to our world. the British to leave India without inflicting harm to any Englishman. Such were the He said that, we must bring the typical qualities of justice and peace that necessary change in the world. A great leader made Mahatma who always leads with an excellent life that echoes changed our world for the better with his his ideals. Mahatma Gandhi adopted a simple ideals of faith, love, non-violence and life to live among the millions who lived in tolerance. poor quality during his freedom struggle. One cannot bring world peace to all unless The concept of world peace has a leader demonstrates peaceful acts of been fascinating indeed. Gandhi realized that kindness daily. Mahatma Gandhi believed if the human spirit was to progress, he should

OCTOBER - 2019 5 Odisha Review ISSN 0970-8669 be free from selfish desire, full of dignity and the risk. You may say there is no Gandhi in serious about his own advance. “There has India today. I know there is no Gandhi. But been no greater advocate of humanity, one the roots of Gandhi are still with us. No man world and no place for violence and war. is too small, no man is too confused, no man His faith in non-violence was absolute and is too weak to put his faith in God and in he believed that peaceful means alone could himself and to say, “I believe in non-violence lead to peaceful ends” ‘While world peace and will take a risk here and now”. All the is undoubtedly one of the most universal and countries will accept non-violence for self- significant of human ideals, Gandhi has protection. described it as ‘one of the few positive symbols having meaning for the whole of Peace and non-violence are the two humanity’. pillars of any peace process that upholds the human race’s very livelihood. These two are Mahatma Gandhi has always in-separable. Peace must be the fruit of any spoken about structuring peace throughout non-violent action to settle a dispute. Only his life. Gandhi showed the world not only the goal of peace but the method of achieving such a resolved state of dispute will be full world peace. Structuring peace and of peace and harmony. When the conflict tolerance, for Gandhi, were the supreme between two individuals or groups or nations means for the realization of Truth, non- comes to an end, both the winner and the violence and Love which were identical to loser will have to be peaceful upon agreeing the Ultimate End of man. Gandhi developed wholeheartedly to the terms of the winning his world-view against the background of a conditions. And, this is also the fundamental world of violence. Paying tribute to Mahatma spirit of humanity. They shall not build up their Gandhi on his 75th birthday, Albert Einstein conflict on top of the outcome of the peace wrote: “Generations to come, it may well be, process. To achieve a peaceful treaty is not will scarcely believe that such a man as this that simple. Global peace has been hindered ever in flesh and blood walked upon this by many challenges that include both natural earth.” and human-made causes. The rationale Now in such a world, to take option behind achieving peace is in the positive to violent defense under the plea that we are understanding of “give and take”, humanity, not yet prepared for non-violence is forgiveness and non-violence. The right unacceptable. If you are not prepared today, understanding will take the world in the right you are not going to be prepared tomorrow. path. As an exemplary figure in politics, You must take risks in this venture of faith spirituality and nation building, Gandhi must here and now. Gandhi was willing to take also be understood rightly.

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Mahatma Gandhi taught us to bring 6. Gandhi MK (1945) Constructive harmony to our world by becoming Programme: Its Meaning and Place. Navajivan, Ahmedabad. champions of love and peace. The task is difficult, but he has shown that a delicate, 7. Gandhi MK (1998) The Bhagvadgita. Orient Paperbacks, Delhi. mildly man of small physical stature can achieve feats of unbelievable scale with a 8. The Hindu, 22, 23 March, 2011. stem belief to practice peace through non- 9. Ravi P Bhatia, “Development, Poverty and violence. In this direction he advised to take Hunger: The importance of Religious, Moral a promise in every morning to be followed and Gandhian Principles”, Gandhi Marg 31, 3 October-December 2009. for the day: 10. Anthony Parel, Gandhi’s Philosophy and  Not fear anyone on Earth but God. the Quest for Harmony, 2006.  Not bear ill will toward anyone. 11. Bhikhu Parekh, Gandhi, 1997.  Not submit to injustice from anyone. 12. M.K. Gandhi, , 1920 August 11, p.3.  Conquer untruth by truth. 13. M.K. Gandhi, The collected works of  Follow the path of non-violence. Mahatma Gandhi (CWMG), 2nd revised edition, 2000, Vol- 33. References : 14. John F Kavanaugh, Who count as persons? 1. Collected Works of Mahatma Gandhi (1958- Human Identity and the Ethics of Killing, 83) Hundred Volumes. New Delhi: 2002, p.123. Publications Division, Ministry of 15. Glen D Paige, To Nonviolent Political Information and Broadcasting, Government Science: From Seasons of Violence, 1993. of India. 16. Marvin Harris, Our Kind: Who Are We, 2. Gandhi MK (1927-1929) Story of My Where We Came From, Where We Are Experiments with Truth, Vol. I (Tr. By Going, 1990, p.438. from Gujarati) and Vo1. II Tr. (By Mahadev Desai and Pyarelal Nair 17. M.K. Gandhi, Young India, August 11, 1920, (sic) from Gujarati) Ahmedabad: Navajivan p.3. Press. 18. Charles Dickens, A Tale of two Cities. 3. Gandhi MK (1931) Hind , or Indian Home Rule. Navajivan Press, Ahmedabad. 4. Gandhi MK (1930) Ethical Religion: Neethi Dharma, Tr. by A. Iyer from Hindi (Madras: S. Ganesan). 5. Gandhi MK (1972) Satyagraha in South Prof. R.K.Nanda, Prof. in Management, KIIT Africa. Navajivan, Ahmedabad. School of Law, KIIT(DU), Bhubaneswar.

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Mission of the Mahatma

Parikhit Mishra

andhiji’s name is synonymous with “The seeker after truth should be humbler GAhimsa or non-violence which was a than dust. The world crushes the dust under means like his other related its feet, but the seeker after practices to realize truth, truth should be so humble the resolve of his life. But himself that even the dust what was truth ? It was could crush him,” he more than what is usually observed. defined, in short, in a single Here begins the word ‘God’. Truth is inquisitiveness, the search, strength of weak, deprived, where self becomes dispossessed, exploited and unimportant, selfless and voiceless multitude. He noble cause takes wrote, "I simply want to tell precedence. Seeker’s the story of my numerous wisdom shapes ideals, experiments with truth, and paves the path he would try as my life consists of to traverse. The motto was nothing but those truth, ‘Truth, the word often experiments. It is true that uttered but rarely realized. the story will take the shape Gandhiji aimed at its of an autobiography". realization. Gandhiji aimed How should one at its relation, the fruit or look for truth or its goodness of which would be realization ? He was the property of mankind, not straight, unambiguous and of him. That was the great uncritical about the man’s thinking and practice qualification of the seeker. who made non-violence

OCTOBER - 2019 8 Odisha Review ISSN 0970-8669 familiar all over the world which carried He quit smoking, stealing, drinking, meat universal conviction. What did preclude its eating and laying as he took them as immoral march ahead ? Why it couldn’t bring conflicts and against the tenets of his chosen principles to an end, reduce tension, social friction, while restraining himself from the desire at a territorial dispute and war among nations ? testing time in a den of vice. His confession Ego of leading individuals elected was forthcoming of wrong-doing. democratically or who grabbed power by He set sail to England in September, force, nations with mighty military powers 1888, stayed three years, passed the law and wealth and stupid view of racial exam, called to the bar on 11 June 1891 and superiority were some of the causes of the following day his return sail to home upheaval; tyranny, colonialism and began. In England he put to test his resolve, imperialism are no mean contributors though. History is replete with stronger and more gained socio-political, legal, cultural, religious powerful nations’ policy of expansionism and and nonetheless intellectual experience. He hegemonism. The token cases as of now are stood strong on his vow, his Indianness the Chinese disenfranchisement of Tibetans unaffected and was worth the pledge taken and illegal occupation of Indian territory, and before the Jain Monk Becharji Swami. Lure occupation of Iraq by USA. of wine, woman and meat couldn’t detract him even when setbacks he faced were grave In Gandhiji’s time disquietude of and challenging at times in his life. His oppression prevailed elsewhere. Two world exposure and study in England conceivably wars were fought and India was under British expanded his insights. rule for over two centuries. Gandhiji was not an anarchist in true sense of the term. He On his return to India as a barrister had an ennobling mission of his life for justice, he couldn’t make much stride in his freedom, equality and human dignity which profession at and Bombay (now he was set to realize in quest of truth through Mumbai), but his destiny beckoned to South non-violence. It was a novel experiment Africa where he reached in April 1893 to which yielded, at long last, spectacular result render legal help in Dada Abdulla & Co’s in South Africa and India in dealing with white dawdling case. He had a year’s assignment imperialist. He was hailed as an apostle of for 105 with first class return fare, but his peace and non-violence. stay spanned twenty years. Gandhiji’s experiment with truth Young Gandhiji’s life was not that commenced right from his childhood when smooth in South Africa. His better sense he was forthright to make amends to what saved him at an infamous house in Zanzibar. he felt was a human vice. He made peace It was third incident in his life untouched by with himself only after he got himself purged. sin. It his first visit to the Durban court he

OCTOBER - 2019 9 Odisha Review ISSN 0970-8669 was ordered by the Magistrate to dispense back to South Africa. His ship was not with his turban but he brushed aside and permitted to move at the Durban port as it walked out. His unpleasant experiences were was alleged that he had indulged in unremitted piling up. At Maritzburg when refused to condemnation of Natal whites while in India, move into other compartment although he and to overpopulate Natal with Indians he held a first class ticket the constable pushed had brought two shiploads of them. The ships him out. On his way to he was were allowed to enter the harbour after harassed, his ears were boxed, he was twenty three days spent on the sea. As he manhandled and forced to sit on the landed, some youths recognized him, footboard. The colour Prejudice let loose. shouted him down and attacked him with He filed a protest but preferred not to stones, brick-bats and rotten eggs. His proceed against the assailant. In turban was snatched, he was bludgeoned, the other day he was pushed kicked. He fainted but could not escape till and kicked on the footpath unwarrantedly brave Mrs Alexander the wife of the Police near president Kruger’s house by a guard Superintendent shielded and came to his on duty but Gandhiji forgave him as he rescue. He was then escorted out by the apologized. police but the outcry against him did not Since 1860 Indian migrant labours cease. He refused to prosecute the assailants worked in mines, sugar and banana firms which helped restore calm. The spirit of under the white masters. They were largely was upheld. Tamils and Gujuratis called samis and coolies. Gandhiji was also regarded as a Gandhiji opposed the anti-Indian coolie barrister. The Indian migrants didn’t bills aimed at affecting Indian traders avail any civil right. Gandhiji felt it was too adversely and imposing restriction on the much. Indian immigrants. He simplified his life, gave shelter to a leper, dressed his wounds. He Gandhiji read Tolstoy, Thoreau and had the inner urge to serve as a nurse in a Ruskin, founded and hospital, but could not owing to paucity of found synthesis of religions after going through time and a different way of life. The lofty various religious books. On his visit to India desire remained undiminished with him. he met active Indian leaders. In 1901 he was allotted only five minutes to speak in Indian In South Africa he was a man in the National Conference in Calcutta and got his making of a Mahatma. Here also he took a resolution on Indian grievance in South Africa vow of Brahmacharya, a practice imbued by passed. Here he cleaned toilets without Raichand bhai. He viewed self-control as the distaste. His heart sank at the sight of animal best form of birth control. Not only this, he sacrifice in the Kali temple. He was called did all domestic chores by himself setting

OCTOBER - 2019 10 Odisha Review ISSN 0970-8669 example of self-dependence, not bothering Ahmedabad which was later shifted to others. Gita became integral part of his moral Sabarmati during Pague with free access to and religious guide. He drew spiritual and untouchables. mental strength out of it and then practiced He lent leadership to the simmering aparigraha or shunning the desire for wealth grievances of indigo planters of Champaran or acquiring more than the minimum basic and Kheda and to the mill workers strike. needs. This freed himself from meeting the He launched Satyagraha on 6th April 1919 expectation of his brother. As a nobler against Rowlatt Bill designed to prune the pledge he offered himself entirely to the civil liberties of Indians. Satyagraha was not service of mankind. He adopted these ideals only non-violent weapon, to him it was a in the greater cause of realization of truth. In process of self-purification. doing so he could get the corrupt white officers arrested although they were On 13th April General Dyer ordered acquitted by the white jury. In this matter he firing on the unarmed Baisakhi gathering at availed the cooperation of Indians and Jallianwala Bag, where more than 379 Chinese. While practicing non-violence, he people laid down their lives, condemned all maintained, it was necessary to observe over India, not in Britain. Gandhiji led the celibacy, stick to the principle of non- Khilafat Committee in launching non- possession and endear human virtues. His cooperation movement as they accepted views found place in which non-violence as weapon of the struggle. The included dietary practices of , goal of Congress Committee was fixated on nature cure, health and hygiene, for achievement of Swaraj through peaceful greater achievements of spiritual disciple and means. Legal luminaries like Motilal peace which showed the way for atonement. Nehru,Vallabhbhai Petel, C.R Das, C. In the process Satyagraha, his innovation, Rajgopalchari boycotted the law courts. was born in 1906. The non-violent resistance Imported clothes were boycott. Charkha and meant a restrained, collective fight with truth Khadi became the symbol of the movement. force or power of truth. In 1922 as the crowd turned violent at He likened himself to legendary Chauri Chaura (UP) 22 policemen, were characters of King Harischandra, a devoted killed. Gandhiji decided to end the son to his blind parents Sravan Kumar, and movement. a true devotee of Lord Krishna the valiant The movement of Arjun. 1932-34 and of 1942 Gandhiji returned to India in 1914 were watershed. Promotion of Hindu- and toured far and wide: a non-political Muslim unity and Khadi and removal of journey. He founded Satyagraha Ashram at untouchability were uppermost in Gandhiji’s

OCTOBER - 2019 11 Odisha Review ISSN 0970-8669 mind. These were incorporated in the Thoreau, … But Gandhiji is the Congress constitution. outstanding person in modern times who The Mahatma’s mission was long, worked out the theory and applied it to mass arduous and challenging. He stood firm on movements in organized corporate fashion the pedestal of non-violence while seeking by actual successful campaigns in numerous truth. He was conscious of the global difficult situations. It seems probable that this scenario and was conversant with world method will be used increasingly in coming history. The world suffered from violent years, especially since total war is now at wars, racial discrimination, oppression of the stalemate because of nuclear and hydrogen weak by strong. He saw rise and fall of Adolf bombs.' Hitler, Benito Mussolini and rise of Joseph This statement was prophetic but no Stalin with repressive politics, persecution of one for sure knew when a nuclear war Jews and devastation wrought by the use of would flare up and hasten dooms-day and nuclear weapon. He had studied the pulse destruction of our beloved habitat, the good of the Indian people in South Africa and in earth. India. Poverty, illiteracy, ignorance, economic backwardness were appalling In the recent history the US civil complicated by centuries of repressive rights leader Martin Luther King Jr adopted foreign rule. Thus, he chose non-violence as the Gandhian Principle of non-violence, the best means to achieve Indian launched his movement against racial Independence. segregation, and got success in the passage of the Civil Rights Act of 1964 and was Mahatma’s endeared policy of non- awarded Nobel Prize for peace. Like the violence stood on strong moral ground. Mahamta he was assassinated. Nelson Indian independence through peaceful means Mandela who reposed faith in non-violence, was an eye-opener to the world community. the Gandhian ideology in the beginning of his Ghana got freedom in 1952 under the struggle against , languished in jail leadership of Kwame Nkrumah who had for 27 years. His efforts brought apartheid adopted Gandhiji’s method of non-violence into an end. He was elected as the president resistance. Richard B Gregg in his book ‘The of SA and received Nobel Prize for peace. power of Non-violence' wrote the principles of Non-violent resistance had been Gandhian Philosophy emphasizes on conceived and applied by numerous seers liberty, equality, peace, non-violence, a and courageous people in many different world, free from oppression, discrimination- countries. Among them were Lao-tzu, racial economic. Man must limit his want and Buddha, the Jain Tirthankaras, Jesus, St. befriend nature so that the mother earth which Francis of Assisi, George Fox, Henry, David meets all needs must survive unharmed.

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George Woodcock in his book the forces opposed to him and his policies ‘Gandhi’ observed, “Practically (which but providence saved him. It was helped him forge original techniques of unbelievably a quirk of fate that this apostle revolutionary action) and lack of prejudice of peace and non-violence fell to assassin’s (which brought him a following and a breadth bullet plunging the whole nation and world of acceptance unprecedented in India with into grief. its divisions of caste and language and The world renowned physicist Albert religion) combined in Gandhi with an Einstein gave out his own feeling on the exceptional insight into the power of symbolic Mahatma and his immortal deeds. “Gandhi actions to move men’s mind, and with-as is unique in political history. He has invented Nehru remarked-a curious knack for doing an entirely new and human technique for the right thing at the psychological moment.” liberation struggle of an oppressed people Woodcock wrote further in the same and carried it out with the greatest energy breathe, “To tramp- as he did in 1930 a and devotion. The mortal influence which he couple of hundred miles through the summer has exercised upon thinking people through dust of Indian country roads, with a lonely the civilized world may be far more durable beach as his destination and there to pick up than would appear likely in our present age, a fleck of forbidden salt and defy an with its exaggerations of brutal force ... unreasonable law: it was a simple, poetic act, Generations to come, it may be , will scarce but it united the Indian people more than any believe that such a one as this ever in flesh act by any man before and it hastened the and blood walked upon this earth.” end of an empire.” References: The Mahatma, a disciplined soul, 1. An Autobiography by M.K. Gandhi had the vision, dream and resolve guided by truth and non-violence and unarmed tough 2. The Power of Non-Violence by Richard B. Gregg could bring hope for the Indians removing the British rule was Messianic as he was 3. Gandhi by George Woodcock dispassionate towards power and pelf what 4. Hind Swaraj ordinary mortal long. 5. Einstein’s My Views He deliberated his inner thoughts in Hind Swaraj and said, “But real right is derived from the discharge of duties.” He also said, “Anarchy in freedom is better than disciplined foreign rule.” He could have been Parikhit Mishra lives at Rajendra Nagar, eliminated earlier in South Africa or India by Cuttack -753010.

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Waiting for the Mahatma

Dr. Anil Dhir

e is not exactly the typecast kind of a come to Raipur from the 22nd to the Hfreedom fighter, though like many of his 28th November in 1933 and was staying in ilk he remains virtually unsung and lost in the house of Pandit Shukla at wilderness. Meet Raojibhai Rathor, the 96 Budhapara. On the 26th of November, the years old non-agenarian of Khariar Road, young Raoji went there and timidly made in Nuapada, Odisha. He sits in his small his way forward. There was a big crowd of office on the main road of this one horse people and many of them were giving money town, watching the world go by. Very few of for the cause of the Freedom Struggle. Raoji the locals are aware of the patriotic fervor too held out his quarter anna, which he had that still burns in the heart of this Gandhian. saved from his meager amount he got. Gandhiji beckoned the young lad to come Raojibhai had first met the Mahatma when he was only thirteen years old. His childhood was spent in Khariar, where his father was employed by the Raja for building and civil works. With a twinkle in his eyes, Raojibhai recollects his childhood friend Anup Singh Deo, who later ascended the throne. They used to play cricket and football in the palace grounds, but the young prince was sent away to the Rajkumar College at Raipur for proper grooming. Raoji too went to Raipur, but he studied in the High School there and used to meet his friend quite often. Raoji clearly remembers his first meeting with the Mahatma. Gandhiji had

OCTOBER - 2019 14 Odisha Review ISSN 0970-8669 forward and took the coin from his On the 22nd of December, 1942, outstretched hand. The smiling Mahatma then Raojibhai, along with his friend Jadu returned the coin to him, asking him to keep it. Rawat climbed up the roof of the newly set up Civil Court at Nawapara and removed Raoji still has the coin that he had the Union Jack, replacing it with the got back from Gandhiji. He got it out for Congress tricolor. A big crowd gathered, and me; it was his most prized possession. Since they were asked to come down by the that day, the young boy was drawn into the policemen. However they remained atop the freedom struggle. He followed Gandhiji’s roof; shouting slogans of Vande Mataram, movement by reading all the news that was Bharat Mata Ki Jai, Inquilab Zindabad and published. He adopted Khadi and boycotted Mahatma Gandhi Zindabad. all foreign goods. Over a period of time, he Vividly recalling the incident, emerged as an active follower of Gandhi and Raoji says that he along with his friends had a proponent of Gandhian thought and walked the ten kilometers from Khariar philosophy. Road to the Court Complex at Nawapara. The Quit India call given by Gandhiji had After five years, he convinced his enthused them, and the dozen frenzied sons parents that his future lay in the cause of the of the motherland decided to do their bit. country and he went to Gandhiji’s Ashram After Gandhiji’s call, a strong wave of at Wardha. He spent a few days there, but freedom struggle swept devastatingly conditions at home forced him to return. through the country. “How could we remain Raoji and his friend Maharaja Anup Deo unaffected, even though we were too young,” parted ways, the ruler had joined the cause quipped Raojibhai. of the British in the war efforts, and the ideals The British officer posted there was of both clashed on many spheres. The family summoned from the nearby Coronation Hall. moved out of Raj Khariar and relocated He arrived and asked the policemen to open in Khariar Road, which had now become a fire. There were only three sepoys deployed commercial hub because of the railways. at the court and they had no guns. They were ordered up the roof, but Raoji and Jadu From 1938-42, Raoji gave up the managed to push them back after each Gandhian principles and was active in attempt, the crowds below cheered. The underground freedom activities. “Though officer summoned more force from the I vandalized government property and took Police lines, and soon armed sepoys arrived. part in violent political activities, I could The angry officer asked them to open fire, always escape the prison walls,” he says with but the sympathetic policemen only fired in a tinge of sadness and pang. He was the air. At the insistence of the crowd, both immensely inspired by the overflowing the young men jumped down from the rear patriotic zeal and revolutionary fervour of of the building and ran towards the fields with national leaders. the police in hot pursuit.

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Raoji told me that they remained It is time to acknowledge and honour hidden in the fields till sunset, and even when the countless unsung heroes of the Indian one of the policeman chanced upon them, freedom movement. Thousands gave their he did not give them away. They returned lives for the nation’s Independence but to Khariar Road the next morning, but their unfortunately only a few get talked about. audacity and outrageous act drew the For the present generation, freedom attention of the authorities, and they had to struggle is but a glorious chapter in the annals remain in hiding for weeks. of the nation’s history. In the 150th year of Now, in the twilight of his life, the Mahatma’s birth, we are fortunate to Raojibhai has not lost his love for the country, have, amidst us, a few individuals who made and continues as a social activist and lends the dream of a free India come true. This is unequivocal support for the rightful public an opportune moment to recreate the past cause. and learn from the experience of these living legends. The air of freedom which we After independence, he was not breathe today blows out of the supreme granted the freedom fighter’s pension as he sacrifices of those unsung heroes and was never jailed. But he has octogenarian heroines who never sought fame or prosperity has no qualms against anyone. “I never tried for themselves. for it” he says, however he helped many of the freedom fighters get their due. “I was I had gone looking for the Court doing very well in my business , the pension House where Raoji has raised the flag, but was not required”, he says. “So what does could not find it. It was only after making independence mean to you”? I asked him. enquiries that I could locate the building. The “India has got independence but people have flagpole was still in place. The signage on failed to understand the real meaning of the Building had been painted over, ‘azadi’. This is not the India we fought for. however I could read the inscribed words For us, it meant an opportunity to work “ Court Building- Nawapara- 1942” which selflessly for the nation and serve its people. had been whitewashed over and over again. But where is that seen today? Today no one However, like Raojibhai’s memories, the can get their work done without bribery.” words had not been erased till date. No one around knew of the significance of the Reminiscing about those days of the building. I have written to the Collector of freedom struggle, he says: “A lot of sacrifices the District to ensure that the sign is restored, have gone into the gaining of our country’s and to put up a board which tells of the independence and this must be always significance of the small building. remembered. Citizen’s love for the country and patriotism have declined. In our time, we had the pictures of freedom fighters in our rooms, now you only find posters of film Anil Dhir, Independent Researcher, Bhubaneswar, stars and cricketers. [email protected].

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Mahatma Gandhi in Odisha

Kailash Chandra Dash

he first known article on Mahatma November 18, 19182. While staying in that TGandhi entitled Purusasimha Gandhi Ashram Gobinda Mishra had published an (Mahatma Mohandas Karamchand Gandhi) article entitled Bharatare Naba Jagarana with his image was presented in 1916 in Utkal (New Awakening in India) in Odia in Sahitya by its illustrious editor Biswanath Kar Sambalpur Hiteisini from Bamanda in who described him as God among men February 19193. He had presented Mahatma (Nara Devata)1. The brief introduction by Gandhi and his non-violent programme to Kar indicated his awareness of the activities the Odias in clear and cogent language. This of Mahatma relationship of Gandhi in Gobinda South Africa as Mishra with well as in India Mahatma also by 1916 and enabled the he also latter to expected to acquaint him present more with Odisha. It and more on was the period him in course of when the Odias time. Many were more years before interested for G a n d h i a n the union of all Non-cooperation movement began Odia speaking areas through the powerful Gobinda Mishra, a great revolutionary from organisation Utkala Sammilani and then there Daspalla state of Odisha, was appreciated was no strong wave of political activities as an inmate of Sabarmati Satyagraha affecting Odisha. During the Khilafat Ashram of Mahatma Gandhi from movement Gopabandhu Das was the only

OCTOBER - 2019 17 Odisha Review ISSN 0970-8669 active leader to think of an all India question. Dipika of 20th November, 1920 there was The Puri famine in 1919 made Mahatma an interesting remark. According to this Gandhi more concerned about Odisha and report- "non-cooperation has come as a he came to know more on this province from tremendous boon and is called a powerful Gobinda Mishra. According to Gobinda weapon which is going to prove formidable Mishra he had presented before Gandhi the as its propaganda operation starts. It has speech of Gopabandhu Das in Bihar Orissa spread already. The Mahatma has forged it Council meeting on the Puri famine and this well and quite skilfully as an expert would influenced him so much so that he sent and has so veneered it that may be Amritalal Thakkar (a member of Bharat materialized and assimilated in the present Sebak Sampradaya) to Puri to know about day body politics of India with but one the situation. He also sent Rupees 5000 for objective at the bottom and that is the Puri famine through Thakkar. Mahatma also emancipation of a nation suffering under the presented an article on the Puri Famine in weight of bondage of a foreign bureaucratic his Young India and Naba Bharat where he government”. stated clearly that his disciple Gobinda Mishra told him about Odisha problems4. In Mahatma Gandhi for the first time nd the Nagpur Congress session Mahatma came to Odisha on 22 March 1921. His Gandhi had three minutes talk with visit was necessary for the spread of non- Gopabandhu Das and therefore the Non- cooperation message in Odisha. He cooperation Movement began to spread to remained in Odisha for 8 days and spread Odisha. his message of Satyagraha and non- cooperation in Cuttack, Puri, Balasore and In 1920 the message of Non- Ganjam5. On March 23rd he addressed a cooperation of Mahatma Gandhi was well huge audience in Kathjori sand zone in known in Odisha. In Utkal Dipika of 25th Cuttack. He addressed the public in Cuttack September and 20th November of 1920 two on 24th March, in Bhadrak on 25th March important articles in English on Non- and after delivering his address at Bhadrak cooperation were published. During that on March 25th he came to take rest in Puri time in Asha and Samaj there was interesting Golakothi through Sakhigopal on 26th debate and discourse on the Non- March. On March 27 he addressed the cooperation Movement of Mahatma Gandhi. women in Puri in a women conference. On In Utkal Dipika in the two articles there was that day also he a addressed the great considerable focus on Mahatma Gandhi and gathering of people at Gundicha Mandira in his message of non-violent Satyagraha. On Puri. He remained in Puri on 28th and 29th his message of Non-cooperation the Utkala March and left for Brahmapur. He also

OCTOBER - 2019 18 Odisha Review ISSN 0970-8669 addressed the great gathering of people on presented Mahatma Gandhi as an extra- 29th March and left to Andhra Pradesh on ordinary figure with great mission for his 30th March for attending the All India country. Gandhi Mahatmya contained Congress Committee Meeting at Bejwada. interesting verses on Mahatma's early life till The purpose of this meeting was to collect 1921 and its aim was to articulate Gandhian more men and women for Congress ideas before the rural uneducated Odias. membership and the collection of one crore Jagabandhu Singh followed a simple style by of rupees for Tilak Swaraj Fund by June 30 which rural world would understand 1921. Odisha's share was three lakh of Mahatma Gandhi and his messages. The Congress members and three lakh of rupees composition of Gandhi Mahatmya by him in for Tilak Swaraj Fund. This amount was to the style of Bhagavata was an unmistakable be shared by all the districts of Odisha. indication of the articulation of popular protest against colonialism in Odisha. After this visit by Mahatma Gandhi in 1921 there was an unprecedented Besides the Gandhian literature awakening in the rural and urban areas of containing the life and message of Mahatma Odisha. There was wide discussion on him Gandhi for the rural Odias there was and in the rural areas his message was increasing space for Gandhian Satyagraha widespread. As an inmate of Sabarmati and Non-cooperation strategy in the Odia Satyagraha Ashram Gobinda Mishra had newspapers like the Utkal Dipika and Asha published the biography of Mahatma in Odia which stirred the masses with revolutionary upto 1921. By June 1921 there were three ideas in 1922. In 1922 with the spread of important discourses on Mahatma Gandhi Gandhian ideas in the rural areas Mahatma in Odia language which popularized his Gandhi was worshipped as an incarnation message in Odisha. The three works were of God. In 1922 during the Ratha Yatra Mahatma Gandhi by Padma Charan Pattnaik occasion in Brahmapur the non-cooperators of Puri which was printed in Utkal Sahitya used the image of Mahatma in front of the Press Cuttack, Gandhinka Swaraj(Swaraj Chariots. Gandhi was presented in a poem of Gandhi in Odia) by Chintamani Acharya in Odia as Gandhi Avatara who is which was also printed in Utkal Sahitya Patitatarana (Purifier of the fallen), Press, Cuttack and Gandhi Mahatmya (in Aratadharana (Holder of Spinning wheel), Odia Bhagavata form) by Jagabandhu Singh Daridrya Barana (Remover of Poverty) and of Puri which was printed by Samaj Press. Dayara Adhara (Source of Compassion). The last book was proscribed by the colonial This deification of Gandhi led to the worship government. Police took away 40 books and of Gandhi Thakurani, the spread of Gandhi the original manuscript. These three books Siddha, Gandhi Hukuma and Gandhi Mela.

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His greatness due to his attempt to remove August, 1925, he addressed the people in untouchability appeared in Swaraj Geeta the morning at about 5 o'clock of 19th August which appeared in Asha of April 16, 1923. in the Municipality campus in Cuttack. He The interesting serial entitled ‘Asahayogira visited the Utkal Tannery under Atmakatha’ (The Autobiography of a Non- Madhusudan Das at morning 8 o' clock of cooperator) in Utkal Sahitya revealed the 19th August. He was accompanied by deification of Mahatma Gandhi6. Later on in Mahadeva Desai and Seth Ranglal. 1960 it was published in a book form and Madhusudan Das showed the Tannery and the author was Kantakabi Lakshmikanta all its fucntions and activities to Gandhi. He Mahapatra. The Gandhi Festival was very also showed him about the process of famous in the rural areas of Ganjam which manufacturing of the shoes. A felicitation was was reported in Asha of 12th July, given by the workers of the Utkal Tannery 1923.Gandhi Thakurani Puja was to Mahatma Gandhi describing him as a widespread in the southern part of Ganjam great prophet whose aim was to abolish particularly in Sorada of Ganjam. This untouchability from India. He stated clearly worship of Gandhi was well known in that his visit was intended to see Madhusudan Ganjam in 1924 and the Asha of October Das and his workshop in Cuttack and he 24, 1924 stated that this worship of Gandhi also emphasised on the laziness and poverty led to the unity and amity of all sections of of the people of Odisha. He considered the society irrespective of caste, colour and untouchability as a sin inside and he wanted its abolition entirely. He was glad creed. Sarat Chandra Mahapatra, a non- that in Cuttack there was Hindu-Muslim cooperator from Ganjam in his serial entitled amity and friendship. On 20th August 1925 ‘Kangresa Karmeera Anubhuti’(The at 7.30 PM he met the inmates of Experience of a Congress Activist) in Asha Alakashrama in the house of Madhusudan of July, 1923 presented in detail the spread Das. The Alakashrama was an Ashram and impact of Gandhian Satyagraha in started on Gandhian line for carrying out Odisha. It described that the name of constructive work in Jagatsinghpur. He Mahatma Gandhi had mobilized the Odias spoke to them on national education and and that a revolutionary awakening had remarked that the present educational system appeared among the Odias. has made the intellect the blotting sheets of Mahatma Gandhi came to Odisha modern civilization. Gandhi explained to on 19th August, 1925 after getting invitation Madhusudan Das and the inmates of from Madhusudan Das. He reached Cuttack, Alakashrama about the Western civilization. the main centre of Odisha politics in the He stated that one gets inverted letters on morning. According to Utkal Dipika of 22nd blotting papers and these are also illegible.

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On a blotting paper everything is blurred and December 1927. He would stay in Ganjam indistinct. Similarly western civilization leaves for some days and by December 20, 1927 confused imprints on the intellect. This after visiting Puri, Sambalpur and Balasore confusion has made the people dull and he would come to Cuttack. On his arrival lethargetic. During that phase Gobinda on 3rd December, 1927 Utkal Dipika had Mishra had thought about the establishment also welcomed his significant arrival.This of Gandhi Sevashrama in Odisha as he was welcome report was written by greatly influenced by the programmes of Pranakrushna Padhihari, who wanted to Mahatma Gandhi. He established at arouse the latent power of the people, Champapur near Salepur of Kendrapara welcomed Mahatma and even requested him district the famous Gandhi Sevashrama for to make Odisha his central work place all Gandhian constructive works7. instead of . In Odisha Mahatma made a tour Mahatma Gandhi visited Odisha for from Chicacole, Tilaru, Sarvakotta, the third time in 1927 which was very Parlakhemundi and Pundi where he significant. Pranakrushna Padhihari, a selfless addressed the people on 3rd December and and devoted Gandhian activist from reached Palasa, Barua, Somapetta and Jagatsinghpur had written an interesting essay Ichhapur on 4th December. On 5th December nd in Utkal Dipika of 22 October 1927 about he reached Brahmapur and inaugurated the his visit to Odisha. Padhihari reported that Raghunath Swami temple. On 6th December the people were with boundless entusiasm he toured Aska, Gobara, Rasulkonda and when they heard about the visit of Mahatma Belguntha. On 7th December he went to visit to Odisha. According to him Mahatma areas in Purushottam Pur, Boirani, Polsara, wanted it eagerly that the people of Odisha Kodala and Khalikote. He also remained on should not be lazy and that they would be that day in a Government Bungalow near the actively busy in constructive works. Mahatma lake Chilka. On 8th December Mahatma had also sent his letter for the people of Gandhi went to Rambha and Banapur from Odisha on 16th November 1927 in which where he addressed the people. He toured he stated-”Let me see the poorest people Banapur and Bolagarh on 9th December. He and be near to them and then there must be also stayed in the District Board Bungalow the flood areas to be visited.”8 Utkal Dipika in Bolgarh after paying necessary expenses. of 26th November 1927 had reported on the But due to physical labour he became sick programmes of Mahatma Gandhi for his visit and took shelter in the Khalikote palace. to Odisha. According to that report, he would From Rambha again he came to Bolgarh come to Odisha from Ceylon and would through Banapur on 11th December. reach Brahmapur of Ganjam on 2nd According to the report of Gopabandhu

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Chaudhury, Bichitrananda Das, Bhagirathi was collected for Khadi fund and was Mahapatra, Dr. Atal Bihari Acharya and presented to him. th Madhusudan Biswal in Utkal Dipika of 10 Mahatma Gandhi visited Khurdha December 1927 the people of Ganjam and Sakhigopal of Puri district on 12th donated an amount of about Rupees 10000 December and he addressed a women for Khadi work to Mahatma Gandhi. Gandhi gathering at Sakhigopal on 13th December. was well treated in Ganjam according to their On that day he also visited Puri. But he did report. In that issue of Utkal Dipika, Basanta not go to visit Jagannatha temple because Kumari Debi, mother of Ramadevi, a great the centre was still not allowed for the feminist writer, also requested the women of untouchables. On December 14, he came Cuttack to come forward to support and to Jaleswar and then to Balasore where he greet Mahatma Gandhi as he was coming to was the guest of Mukunda Prasad Das, the th Cuttack on 20 December. Utkal Dipika in famous pleader of Balasore. On 14th he th th its issues of 10 December and 17 addressed there a women gathing and a December, 1927 presented the visit of general meeting. He also collected funds for Mahatma to Cuttack and appreciated his Khadi work. He could not come to Bhadrak constructive programmes. In Banapur on 15th for his blood pressure and so he came before coming to Cuttack Gandhi was a to Bhadrak on 16th. He visited Bhadrak, guest in the house of Godavarish Mishra and Pirhat, Etamati and then on 17th he came to addressed the people in the mango garden visit the flood affected areas of Charbatia of Balunkeswar temple. There were about where he also addressed a large gathering four thousand people in that meeting. of people. He was accompanied by Godavarish Mishra read out the felicitation Miraben, Mahadeva Desai, Kaka Kalekar, to Mahatma Gandhi in Odia language. The Pandit Gopabandhu Das and Niranjan felicitation articulated the constructive Khadi Pattnaik. Mahatma also visited Baliapal on works and the spinning and weaving that day. On 18th December Gandhi came programme adopted by Mahatma for the to Cuttack in Puri Passenger train at about rural poor people of India. Godavarish 2-20 pm. He was greeted by the volunteers presented an amount of Rupees 170 to and the public. Ray Bahadur Janakinath Mahatma on behalf of the people of Bose, the president of the Reception Banapur. Mahatma after receiving the gift Committee welcomed Mahatma Gandhi to addressed the people to be bold and self- Cuttack. In Cutttack Mahatma at first went reliant. He told them to accept Khadi, to to the house of Gopal Chandra Praharaj in a prohibit liquor and abolish untouchability. motor vehicle. He observed silence and so After his speech an amount of Rupees 53 for some hours he could not talk to the

OCTOBER - 2019 22 Odisha Review ISSN 0970-8669 people. After the break of his silence he her spirituality was hardly able to bear. talked to Madhusudan Das for some time. Mahatmajee, hence you will find all He addressed the meeting of 5000 people home industries gone, hand spun and in the Municipality Campus in Cuttack at hand woven things for which Utkala about 5-30 evening on 20th December. A was famed of old, are all stifled by the felicitation was offered to him on behalf of all devouring jaws of machinery and Cuttack Municipality and it was read out by plants. Mahatmajee, you wear the loin Pandit Kruttivasa Nanda. It was presented cloth because sons of India are half clad, to him in a box. The report is as follows: but the sons of Utkala are still more so. "We offer our hearty welcome and loyal That you have come to examine the homage to you Mahatmajee, on your visit condition of the poor, to be near the to the ruins of the ancient metropolis of poorest and to see them with your eyes Utkal. But what offferings can we give ! has touched us most. It is a consolation Utkala, the land of plenty and bounty, to the starved souls of this land of floods the land of the pagodas and holy shrines, and famines when you feel with emotion the land of the deities and of Maths and and say, Utkala, her poverty haunts me charitable endowments can present even in dreams. Mahatmajee, ancient nothing but bare skeletons in your sight. Utkala received the world teachers like The scions of the tall hardy peasantry Sankara, Nanaka and Chaitanya in her and the brave warriors have all become days of glory, but we the worthy devoid of life and virility, their vitality descendants of theirs can only offer you undermined and sapped, their energy the tears of love and gratitude and our and enthusiasm gone. Hence heart's devotion9. A number of felicitations Mahatmajee, you will only find the were offered to Mahatma Gandhi in Cuttack descendants of the sculptors and artists also and funds were collected and offered who brought life into the hard stones to Gandhi for his constructive programmes. that make up the beautiful shrines of Konaraka and Bhubaneswar by the During his stay at Cuttack it was chisel of patient devotion, enduring decided by him to lay the foundation of the perseverance and hard labour, to be proposed building for Gandhi Sevashrama lifeless automations, their vitality in Champapur near Salepur of Gobinda sucked out of them. It is not caused by Mishra. But as he became ill the work of the freaks of nature only which has been laying foundation was done by Mir Bahin, fitfully unkind to Utkala, but by the Kaka Kalekkar and Mahadeva Desai. By impact of the overwhelming power of the 1930 this Sebashrama in Champapur was material civilization of the West which well known with all constructive Gandhian

OCTOBER - 2019 23 Odisha Review ISSN 0970-8669 programmes. Mahatma also visited Later it was decided that Gandhi would have Sambalpur on 21st and 22nd November, accommodation in the Angul town in the 1928 and was felicitated by the Sambalpur house of Bijon Bihari Ghosh. But it was again Municipality. He also addressed the people changed when D.N. Dutta who was an there on constructive rural programmes. Extra-Assistant Conservator of Forests and was also a forest contractor agreed to lend Mahatma Gandhi‘s visit to Odisha his house for the temporary stay of Mahatma in 1934 was indeed remarkable as it was Gandhi which was close to the residential described as Patitapabana Yatra which was quarters of the Gazetted officers in Angul. aimed to end untouchability from Odisha. This accommodation was not granted by the Mahatma had begun all India tour for authority. It was reported by the authority reforming the Hindu society and Odisha was that the intention of the Congress workers a significant part of his programme. It started was to cause some excitement and mischief from 5th May 1934 when he arrived at when Gandhi was to go from Dutta's house Jharsugda and started his Patitapabana Yatra to the Mango orchard about 3/4th of the mile from that place. From Jharsugda he went to away. They would form an enormous Sambalpur, Bamur and Angul. He inspected procession without a license with the help of Harijan slums and leprosy hospitals in the crowd. The authority apprehended that Sambalpur and from 6th he started to Angul the Gazetted officers living close by with their from Bamur. He could not find his temporary families would be insulted in their houses by shelter in Angul which was then a non- crowds invading their compounds. Thus the regulated district and was under a strict Deputy Commissioner refused him Deputy Commissioner who could not allow temporary lodging inside Angul town. He him to take rest in Angul town and Mahatma also received a telegram from Gandhi on 5th was bound to take shelter at the end of Angul May 1934 about his temporary halt in Angul in a temporary shed under a Mango grove. town and again did not allow him to stay According to confidential report of 1934 on inside Angul town. Consequently Gandhi and the 25th April 1934 Satya Narayana his party were accommodated in tents Sengupta, advocate of Cuttack and pitched in the mango orchards just outside Secretary of the Utkal Harijan Sevak the town where the meeting was held10.This Sangha, Cuttack requested the Deputy created great excitement as the press Commissioner an accommodation for him circulated this news throughout India. Amrita in Angul but the latter advised him to have Bazar Patrika of May 8, 1934 presented this Gandhi accommodated at a place outside event by describing Mahatma Gandhi as an Angul town where it would be easy to control Unwelcome Guest in Angul. In a leaflet the crowd which would collect to see him. published by A.V. Thakkar from

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Aryabhushan Press in Pune the situation was Biragobindapur he came to Sakhigopal and also presented. According to the report- took rest in Gopabandhu Seva Sadan. On "Recently the visit of Mahatma Gandhi 11th he visited Bira Purushottampur, Danda to Angul and the event of a house owner Mukunda Pur, Pipili and on 12th he came to of Angul being prohibited from Balakati and on 13th to Balianta. On 15 he quartering him, even for a few hours, visited the areas near Balianta and has been a glaring instance of the Telengapentha. On 16th he came to Cuttack. supreme autocracy of the Executive. From 17th to 20th he went to Patna for This fact has been an eye-opener to the attending a meeting of All India Congress country. The powers arbitrarily placed Committee. On 21st he started his second in the Deputy Commissioner have been round of Patitapabana Yatra from Bairi to exercised to the full by him and he has Champapur. He took rest in the Champapur thus prevented the most respected citizen Ashram of Gobinda Mishra and on 22nd he of India and a world figure from observed Harijan Day there and addressed residing for a few hours in a house the meeing. Then he went to Bheda where offered to him in the town of Angul, and he also addressed the great gathering of that too without showing any reason people. In the company of Mahatma there whatsoever. It was very well known to was an engineer from Switzerland who was the whole country, including the Deputy known as Agatha Harison. Mahatma visited Commissioner, that Mahatmajee was out different places in undivided Cuttack and on a campaign against untouchability Balasore. On 8th June his tour was over in and on no political mission whatsoever.” Odisha. He could tour on foot one hundred Despite that Mahatma addressed the people miles within 18 days. During the course of in that mango orchard and went to Meramandali and Banrpal. He also his Patitapabana Yatra Mahatma wanted that inspected Hindol and Sadasivapur. Then he the people of Odisha should have good went to Puri in Talcher train from Cuttack. character and conduct and he also expected He reached Puri at about 11 o' clock night from them the end of untouchability from their and went to his temporary halting place in land. Puri. Mahatma Gandhi came to Odisha Mahatma Gandhi unveiled a statue to attend the fourth annual conference of of Gopabandhu in Puri before addressing the Gandhi Sevasangha in Delang from March people. He expressed great satisfaction for 25 to 31 1938. An exhibition was arranged starting his Patitapabana Yatra from Puri at Beraboi which was called Khadi because Puri was the centre of Jagannatha Exhibition. The Khadi centre at Beraboi was where people of all castes took Maha Prasad under the supervision of the famous Gandhian in one place. On 9th May he visited Krupasindhu Hota. Mahatma inaugurated Gopinathpur and Harekrushnapur on foot the exhibition at Beraboi with a remarkable and on 10th from Chandanpur via address11. He spoke about Odisha which he

OCTOBER - 2019 25 Odisha Review ISSN 0970-8669 considered the most favourite spot in India among the students. Gopabandhu and was dear to him. He presented in his Choudhury was the Chancellor and address-” I am being told of the poverty and Priyanath Sarkar was the Vice-Chancellor famine in Odisha since the day I landed in and Principal. Acharya Karunakar Panigrahi India. Thakkar Bapa came to Odisha to and Harekrushna Mahtab taught the students organize relief operations in order to combat on different subjects with Gandhian vision12. famine conditions. Even at that time I had In 1933 Suddha Sahitya Prachar Samity realized that one would be able to serve India was established in Odisha by Gopabandhu in the real sense if he would serve Odisha. Choudhury, Acharya Harihar Das and Afterwards Odisha became a place of Harekrushna Mahtab which published the pilgrimage for me. Odisha became a place Autobiography of Mahatma Gandhi, Ashram of pilgrimage for me because I started my Rachanavali (Essays) and books on propaganda for the cause of Harijans from a new angle from this place. In the exhibition Brahmacharya. Such an institution was speech he also remarked that this exhibition originally established by Jamunalala Bajaj to had raised the hope in him that Odisha could foster Gandhian ideas through the circulation get rid of these vices and could again be a of his books in cheap rates. Gopabandhu land of prosperity and happiness. Mahatma Choudhury had also a major role in fostering had his last visit of Odisha in 1946 January Gandhian ideas in Odisha as his Seva Ghara when he was going from Gauhati to Madras in Bairi was designed to spread Harijan in the train. However he could not enter into movement and Charkha works in rural areas. Odisha proper then. Harekrushna Mahtab had also set up a school called Asprushya Vidyalaya (School In the 1930s there was intense flow 13 of Gandhian ideas in Odisha through for the Untouchables) in his area Agarpada . literature and news media. According to In the 1930s there was remarkable literary Gobinda Mishra Gandhian principles were resurgence in Odisha containing Gandhian necessary for inspiring the human beings to ideas and theories. Kuntala Kumari Sabat follow a perfect line of action as well as had published a booklet entitled Ahwan on necessary for sharpening the brains. March 11, 1930 which spread Gandhian messages among the people of Odisha and There was a great awakening in it was proscribed by the colonial Odisha during the nationalist struggle and st Gandhian activities were widespread. In government. In 1932 January 1 Swarajya 1931 Utkala Mahavidyalaya was Taranga was published by Kasinath Barik inaugurated in Balasore which was the from Prajatantra Press which presented brainchild of Harekrushna Mahtab. It was Mahatma Gandhi and his principles to the mainly based on Gandhian ideas which were Odia people. In 1937 Gandhi Budha (Old followed in Gujurat Vidyapitha. The purpose Man Gandhi) was published from Gopinath of this institution was to foster Gandhian ideas Press of Bhadrak by Nityananda Mohapatra

OCTOBER - 2019 26 Odisha Review ISSN 0970-8669 which was designed to spread the messages References : of Mahatma Gandhi throughout Odisha. In 1. Utkala Sahitya, 1916, 19/1, p.56. 1938 Achyutananda Purohit had published Srmad Bhagavata containing Gandhian 2. Mishra, Gobinda, 1940, Jatiya Jibanara Atma Bikasa, First Part, Gandhi Sevashrama, messages. After the independence of the Champapur. country there was also great literary 3. Sambalpur Hiteisini, February 22, 1919. movement in Odisha for the spread of Gandhian messages14. Pandit Nilakantha 4. Ibid. Rath published Gandhi Gita in Odia for the 5. Asha, 1921;Dalal, C.B., Gandhi: 1915-1948, spread of Gandhian messages of A Detailed Chronology, Gandhi Peace Satyagraha15. He had also published Gandhi Foundation, New Delhi, 1970; Mahtab, Harekrushna, Gandhiji O Odisha, 1971, Samhita in 1958. Cuttack; Mishra, Gobinda, op.cit.; Thus Mahatma Gandhi became a Kanungo, Pabak, Odisha O Gandhi, 1999, central aspect of Odisha social studies both Bhubaneswar; Choudhury, Gopabandhu, in the colonial and post-colonial phase. Gandhiji O Utkala, Nabajiban Publishing Activists, reformers and literary people were House, Ahmedabad, 1969. deeply engaged in writing on Mahatma 6. Utkala Sahitya, 30/4, ,6,7,11 and 12, 31/1, Gandhi for the spread of his messages in 1925. colonial and post-colonial Odisha. The visits 7. Gobinda Mishra, op.cit., Part-2, p.402-408. of Mahatma Gandhi led to a great 8. Utkala Dipika, November, 19, 1927. resurgence in colonial Odisha which became 9. Dash, Kailash Chandra, ‘Odishare Mahatma an essential spot for the experiment of Gandhi’, Nabapatra, Cultural Academy, Gandhian Satyagraha. Great leaders and Rourkela, February, 1997, p.17-18. activists like Gopabandhu Das, Acharya 10. 1934, Government of Bihar and Orissa, Harihara Das, Gobinda Mishra, Special Section, File No. 99/34, Acc. No.419, Gopabandhu Choudhury, Bhagirathi Odisha State Archives, Bhubaneswar. Mohapatra, Pranakrushna Padhihary, 11. Nabeen, March 29, 1938. Harekrushna Mahtab, Sarala Debi, Rama 12. The Asha, 25th May, 1931. Debi, Krupasindhu Hota, Srivatsa Panda, 13. Deshkatha, November 8, 1934. Jayamangala Rath, Niranjana Pattnaik and 14. Dash, Kailash Chandra, ‘Odishare Mahatma many others had imperishable contribution Gandhi-12’, Samadrusti, 1-15, 2016, p.36-38. in the circulation of Gandhian messages of 15. Nabeen, 29th June, 1949. Non-violent Satyagraha in Odisha. Last but not the least there is still Panimora in Bargarh which in the 1940s became entirely a Gandhian village as all people in that village accepted Gandhian constructive works like Kailash Chandra Dash, Former Reader in History, spinning and weaving which is unique in India. BJB Nagar, C-3/2, Bhubaneswar-14.

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Mahatma Gandhi and World Peace

Prof. Brahmananda Satapathy

he context is the 'Global Peace' in the challenge to each and every aspect of our Tmodern world and the text is 'Gandhian life. Among the outstanding aspects of this philosophy for its attainment. The broad crisis are; over-militarization, nuclear hypothesis is :" World peace can only be realized through non-violence. There is no alternative to non-violence". The objectives of this paper are as following: (i) to state the problems/ crises of the modern world; (ii) to analyse the multi-dimension of Gandhi's concepts of Non- violence and Truth; (iii) to examine Gandhi's views on state and his vision of democracy; (iv) to present Gandhi's interpretation and contribution to the formulation of India's foreign policy and world-views; and proliferation and global reach of arms, (v) to establish an organic relationship overdevelopment and underdevelopment between Gandhian principle and world resulting in mal-development, a vast number peace. of people suffering from poverty, hunger and The modern world is facing a multi- marginalization. Added to these are dimensional crisis; a crisis that poses environmental degradation in the forms of

OCTOBER - 2019 28 Odisha Review ISSN 0970-8669 abuse and overuse of nature and pollution Non-violence and Truth are two sides of a and growing paucity of resources, denial of same coin. human rights, gender bias and injustice, crisis A. Non-violence in the field of energy, mounting insecurity and violence, terrorism, war and conflicts, drug Total non-violence consists in not trafficking, AIDS. Besides, there are hurting some other one's intellect, speech or corruption, communalism, unemployment, action per own thought, utterance or deeds regionalism, problems of language, ethical and not to deprive some one of his life." In and moral degradation in private and public essence, abstinence in toto from violence is life. All these together pose a grave challenge non-violence. In this context Gandhi clarified to the world. Peace is far away so long as in an edition of Young India. these problems exist. "..... to hurt someone, to think of II some evil unto some one or to snatch one's life under anger or selfishness, is violence. In Among the various political contrast, purest non-violence is an epitome ideologies, democratic governance appears in having a tendency and presuming towards to be best because it is this very system which spiritual or physical benefit unto everyone provides maximum opportunities of public without selfishness and with pure thought after progress and development. People can cool and clear deliberations… The ultimate themselves decide the mode of their welfare. yardstick of violence or non-violence is the But, is the democratic system of governance spirit behind the action." free from above problems ? Therefore Gandhian Philosophy is very much B. Non-Violence is perpetual contextual today on this accord. From beginning unto now man has Mahatma Gandhi treated his been ultimately treading path of non- individual life in accordance with his ideas. violence. It came into existence along with He said "my life is my message". Therefore man. It is co-terminus with life. In case, it is a mixture of Gandhi's concepts has not with man from the very beginning, and practices. The basic groundship happens there might have been self-dom by man. Besides there has been gradual enhancement to be "Non-violence". He practiced and in development and proximity in spite of prescribed non-violence as a remedy against presence of various obstacles and hurdles. all social evils. It is the most ancient eternal values and culture of India. He said on this C. Non-violence and Truth both are account, " I have nothing new to teach you… complementary to each other. It is more Truth and non-violence are as old as hill." appropriate to say " Truth is God," rather

OCTOBER - 2019 29 Odisha Review ISSN 0970-8669 than saying "God is Truth". He equated God D. Non-Violence is the strongest with Absolute Truth as ultimate reality, Soul weapon. is the spark of this God of Truth. It is the It is not a weapon of the weak. It moral, the spiritual force, the divine spirit has no place for cowardice. It is an active which regulates our body and mind. It is the force. Non-violence is impossible without voice of God, the voice of Truth within us. bravery / courage/ fearlessness. Doing at any Both are two sides of the same coin. cost something that one ought to do. The Both have same value. Difference consists courage of dying without killing. Having in approach only. The derivation is that Truth decided upon the rightness of a situation, stays with permanence and that Truth is Gandhi would not like one to be passive permanent. Non-violence on account of spectator to evil. This is the essence of Non- being permanently present stays to be true. Alignments which is different from neutrality. Non-violence is both a means and an end in "When freedom is menaced or justice is itself. threatened or where aggression takes place we can not and shall not be neutral." E. Non-Violence has individual and social aspects too. It fosters co-operation and cooperative progress. Progress is difficult to achieve without co-operation. Co- operation is possible only when there is no violence. To him, regulation of mutual relations in society is through non-violence to considerable extent. He wished it to be developed on large scale. He called upon the people to continue to develop it in practice throughout life as the basis of life. F. Non-Violence is not utilitarianism. It is all - timely and all welfaristic. A non-violent is always ready to face punishment for the maximum benefit of all whereas a utilitarian is not. G. Complete unity and integrity of body, mind and soul are in the individual human

OCTOBER - 2019 30 Odisha Review ISSN 0970-8669 being. The body should be controlled by society. This is the ideal for Gandhi. Non- mind and the mind by the soul - a harmony existence of State as cherished by Gandhi is among three. But this control is not to be impossible instantly or in near future. At the achieved by despising or neglecting either the level of imperfect nature of man, among the body or mind or soul. existing states, democratic governance H. Means are at least as important as, appears to be best. and often more important than, ends. It is, But the paradox is that being of course, desirable that ends should be theoretically the best system of government, good and reasonable. They give direction to there is tidal waves of violence and other life while the means adopted constitute life related problems sweeping across the world itself. The means confirm to the test of truth and seems to be having no respite. and non-violence, even mistakes, errors, and Gandhi is certainly a staunch failures aid the growth of the individual. We can not get a rose by planting a noxious supporter of democracy. He believed that weed. There is an inviolable connection state is best which governs least and this is between the means and end as there is his second best ideal. He held the view that between the seed and tree. The relationship there are certain things which cannot be done between the two is organic. There must be without political powers, even though there purity of means. Those who grow out of are numerous other things which do not at violence, they will end in violence. This is all depend upon political power. While in what makes Gandhi distinctly different form ideal society, there is no room for the military Kautilya, Machiavelli, Bentham, Karl Marx, and police, yet in the actual state there is Lenin, Trotsky and others. provision for it according to the moral level of its citizens. Democracy should be III intermingled with non-violence in even Examination of Gandhi's view on manner and governmental interference is State may, perhaps, lead to a better minimum. The present democratic systems understanding of his vision of democracy. can overcome the problems most importantly Sometimes a confusion is made between the "violence and terrorism" only when non- acts of the individuals and those of the State, violence is accorded supreme status in and it is expected that Gandhi's State is to practice as well as in principle and at social be non-violent. But how will the State act as well as individual plane. Only such a non-violently, when it represents violence in democracy can be successful in its real goal. a concentrated and organized form ? Indeed The existing democratic deficit can be a non-violent state is a contradiction in terms. overcome by incorporating "Gandhism in It could only be called a non-violent stateless democracy". Violence is not sacred, pure or

OCTOBER - 2019 31 Odisha Review ISSN 0970-8669 welfaristic from any point of view. Whatever IV is gained on the basis of it is impure and Gandhi's experiences in South Africa temporary. Democracy and violence can became his laboratory where he conducted never be mutual. The basis of democracy is non-violence in toto. In it, people will grow experiments and formulated his worldview. accustomed spontaneously to observe their The discovery was Satyagraha. The policy social obligations without the operation of of apartheid by the white Minority the State. The more the individuals have Government made the lives of the millions of imbibed the spirit of non-violence, the less the coloured people deplorably miserable. the necessity of state. This is the implication Colonialism was legitimized. He valiantly of Gandhi's concept of Swaraj. "The attempt fought against racialism, apartheid and to win Swaraj is Swaraj itself. It is a colonialism. The historic challenge before developing ideal and is "better than the best". him was whether the weak could fight the Gandhi calls it "indefinable". Whatever strong. Through his constant experimentation political institutions Gandhi accepted, he did he realized that non-violence was the so as a transitional device, to be transcended strongest weapon of the colonized masses by better ones. No institutional device is final. and taught them to use it. He was able to They must involve with the evolution of the induce courage and strength in the weakest individuals. The state should work in the of the weak and remorse in the hearts of the direction of development of non-violence at cruelest of the cruel and his belief that good individual, community, social and national exists in all humans, one only has to awaken levels. Gandhi believes that politics can that good within. remain pure and free of corruption only if and so far it is based on ethical principles- On his return from South Africa, ethics which are common to all religions. He Gandhi took the leadership of Indian stands for the spiritualization and National Congress and adopted a positive secularization of politics. Gandhi said : "If and dynamic stand on international affairs. they are to be truly made democratic, they He said : "My idea of nationalism is that my must be valiantly non-violent. In case of its country may become free, that if need be absence, democracy shall be there for the whole of the country may die so that namesake only and it would be better for it human race may live. There is no room for … clearly be supporter of dictatorship". This race hatred here. Let that be our nationalism". democracy must be such that it should not He also said : warrant power of punishment. In it people will certainly be conscious of their duties. "I do want to think in terms of the Peace requires peaceful method. There is no whole world. My patriotism includes the alternative to non-violence. good of mankind in general. Therefore my

OCTOBER - 2019 32 Odisha Review ISSN 0970-8669 service of India includes the services of countries drew inspiration, sympathy and humanity… isolated independence is not the support of the Congress. goal of the world states. It is voluntary Under his leadership the Congress interdependence. The better mind of the did not want to limit its outlook to fighting world desires today not absolutely against British imperialism in India and independent states warring one against thought of combating imperialism elsewhere another, but a federation of friendly, interdependent states. The consummation of in the world. In 1927 at its Madras Session that event may be far off. I want to make no the Congress declared that India could not grand claims for our country. But I see be a party to any imperialist war and in no nothing grand or impossible about expressing case should India be made to join a war our readiness for universal interdependence without the consent of its people. In rather than independence. I desire the ability September1933 Mahamta Gandhi wrote to to be totally independent without asserting Pandit Nehru : "We must recognize that our the independence". nationalism must not be inconsistent with progressive internationalism… I can, From the beginning of the Non- therefore go to the whole length with you cooperation Movement, Mahatma Gandhi and say that we should range ourselves with emphasized the view that free India would the progressive forces of the world." Gandhi have friendly relations with other countries. criticized the aggressive policies of Hitler and In the issue of Young India, 1 June, 1921, Mussolini. For India it is one of complete Gandhi wrote : opposition to Fascists ; it is one of opposition "An India awakened and free has a to imperialism. All India Congress message of peace and goodwill to a groaning Committee reaffirmed its determination to world. Non-cooperation is designed to oppose any attempt to involve India in the supply her with a platform from which she war without the consent of the Indian people. will preach the message." After the outbreak of the Second In November 1921 All India World War, Gandhi supported the cause of Congress Committee (AICC) passed a Poland. Even despite British deception, resolution, drafted by Gandhi, conveying to Gandhi did not want to embarrass Britain the neighbouring countries that the foreign when she was engaged in a life-and-death policy of the then Government of India did struggle with Nazi Germany. not represent the Indian opinion and was formulated by the British Government for It may be noted that after outbreak holding India in subjection rather than protect of the Second World War, Gandhi's her border. Freedom movements in Asian insistence on the application of non-violence

OCTOBER - 2019 33 Odisha Review ISSN 0970-8669 in the international arena led to his ideological It expressed "the future" peace, security and break with the Congress organization. ordered progress of the world demand a Realizing the futility of war in June 1940, World Federation of free nations and on no Gandhi went to the extent of urging Congress other basis can the problems of the modern to declare that free India would not use any world be solved". Such a World Federation armed force for its defence. was advocated for the sake of the freedom In September 1940 the A.I.C.C. of the member nations, prevention of passed the resolution. The A.I.C.C. stated aggression and exploitation of one nation by its commitment to the policy and practice of another, protection of national minorities, non-violence, world disarmament and world advancement. peace. During the war, the nationalist Gandhi advised the Asian delegates movement in Afro-Asian Countries gained to convey to the whole world, particularly momentum. The end of the World War II the west the message of Love and Truth. He was followed by the Cold War between the said : two Superpowers. In such a state of affairs, "The west today is pining for Mahatma Gandhi and Pandit Nehru wisdom. It is despairing of the multiplication propounded their doctrine of international of atom bombs, because the multiplication amity and cooperation and resurgence of of atom bombs means utter destruction not Afro-Asian countries for the sake of merely of the west but of the whole world, liberation from colonial rule. India made it as if the prophecy of the Bible is going to be categorically clear to keep aloof from all fulfilled and there is to be, heaven forbid, a alignments. deluge. It is up to you to deliver the whole Asian Relations Conference was world, not merely Asia, from that sin. That is held from 23 March to 2 April 1947 in New the precious heritage your teachers and my Delhi. In this gathering both Gandhi and teachers have left us". Nehru, stressed the role of Asia and India in Gandhi was in favour of building up the promotion of world peace. Gandhi of a "World Commonwealth". Gandhi in his declared "I would not like to see that dream speech on 15 September 1931 at the Round realized in my life time". Gandhiji advocated Table Conference (Second Session) said : "voluntary inter-dependence" of nations as against their isolated independence", and "Time was when I prided myself on "universal interdependence rather than being, and being called, a British subject. independence". The AICC in its resolution I have ceased for many years to call myself 1942 under Gandhi subscribed to an a British subject, I would far rather be called idealistic approach to India's foreign policy. a revel than a subject. But I have aspired-

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I still aspire to be citizen, not in the Empire, taught to us by Gandhiji. There have been but in a Commonwealth; in a partnership if no break in the continuity of our thoughts God wills it an indissoluble partnership but before and after 1947". not a partnership super-imposed upon one V nation by another". Mahatma Gandhi is a practical Pandit Nehru formulated India's foreign policy adopting Gandhian idealist. He is not a pacifist. The impact of prescription. It found its expression in the Gandhian message on Dr. Martin Luther formulation of Panchasheel. Panchasheel are King Jr. was so profound and electrifying that five principles of peaceful co-existence he practiced the message and techniques for signed between India and China in April the liberation of the black people in America. 1954. These are : He also deserves to be considered as the first public figure who sensed and articulated i) Mutual respect for each other's the common concern in respect of territorial Integrity and sovereignty environment. He taught "Earth is our mother ii) Mutual non-aggression and we are her children". A mother can satisfy iii) Mutual non-interference in each other's the needs of her children but not greed, hence internal affairs limitation of human wants. He strongly pleaded for liberation and upliftment of iv) Equality and mutual benefit and women. If women are empowered and reign v) Peaceful coexistence. the world, it would be a peaceful world. The policy of Non-Alignment Gandhi is a postmodernist in the sense that reflected the essence of Gandhian he has harmoniously balanced the multiple prescription and reiteration of 'Panchasheel'. identities. There is no private Gandhi and It has grown in to a gigantic movement having public Gandhi. He has prescribed basic 118 countries as members and completing education for cultivating and nurturing moral its 14th Summit. In fact, the Non-Aligned life. Movement (NAM) is rightly described The ultimate ideal of 'Non-violence "History's biggest peace movement", it stood and Truth' is unrealized and unrealizable ; its for 'Atom for peace'. The only possible value consists in pointing out the direction, answer to the atom bomb is non-violence. not in their realization. Striving after the ideal As Pandit Nehru used to say is the very essence of practicing Gandhi's "I would call ours the authentic Gandhian era philosophy. This consciousness should make and the policies and philosophy which seek one strive to overcome the imperfection. to implement are the policy and philosophy Mahatma Gandhi did not have a shadow of

OCTOBER - 2019 35 Odisha Review ISSN 0970-8669 doubt that the world of tomorrow will be, 14. S.C. Gangal, The Gandhian way to world peace, 1960. must be, a society based on non-violence. 15. Martin Luther King Jr., the Trumpet of Bibliography- conscience, 1967. 1. Ravindra Kumar, "Relevance of Gandhism 16. S.N. Rath, "Jawaharlal Nehru; His approach in the Modern Polity", in the book to internationalism in the book S. Rath (ed.) Mahatma Gandhi, Interactive Multimedia, Jawaharlal Nehru: The Nation Builder and Electronic book, 2007. Architect of India's Foreign Policy, Anu 2. …., Essays on Gandhism and peace, Books, Meerut, 1992. Meerut, Krishna Publication, India, 1999. 17. B. Pradhan, "Idealistic Cornerstones of 3. …., Theory and Practice of Gandhian Non- Jawaharlal's Foregin Policy". Op.cit. violence, Mittal Publications, New Delhi, Meerut, 1992. 2002. 18. A.C. Pradhan, "J Nehru and the evolution 4. M.K. Gandhi, Satyagraha in South Africa, of India outlook on international affairs in Ahmedabad, Novajivan, 1950. pre-independence era", op.cit, Meerut, 1992. 5. ….., An Autobiography or The Story of My Experiment with Truth, 1956. 19. J.Nehru, The Discovery of India, New Delhi, 1981, pp. 402-21. 6. ….., The Selected Works of Mahatma Gandhi, 6 Vols. 1968. 20. Young India, 1st June 1921. 7. Gene Sharp, The politics of Non-violence 21. S. Gopal (ED), Selected works of Jawaharlal Action, Boston, 1973. Nehru, VII, New Delhi, 1975, p.602. 8. K. Santhanam, "Basic Principles of 22. Acharya Bhabananda, Rachanabali (1) Gandhism', in the book, Mahatma Gandhi, Samalochana O Anubada Sahitya, Mayur Interactive Multimedia, Electronic book, Publications, Bhubaneswar, 2002. 2007. 23. Sanford Krolick and Betty Cannon, Gandhi 9. B.S. Sharma, "The ideal and Actual in in the "Postmodern" Age: issues in War Gandhi's Philosophy", in the book and Peace, Colorado School of Mines, Mahatma Gandhi, op.cit., 2007. USA, Colorado, 1984. 10. R.N. Iyer ""Means and Ends in Politics". In the book Mahatma Gandhi op.cit, 2007. 11. M.B.Byles, "Gandhi Through the Eyes of Gita', op.cit. 2007. 12. G. Ramachandran, "The Essence of Gandhi", op.cit, 2007. Dr. Brahmananda Satapathy is Professor, P.G. 13. D.N. Pathak, "Gandhi-From Culture of Department of Political Science, Utkal University, violence to culture of peace". Op.cit., 2007 Bhubaneswar.

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Reforms Undertaken in Puri Fulfills the Vision of Mahatma

S. N. Sahu

ith all humility and with a prayerful religious and spiritual sanctities of the deities Wdisposition to Lord Jagannath of Puri being worshipped in the dilapidated temple, the Odisha Government headed by monasteries the Government has kept intact Naveen Patnaik has taken measures to clear the shrines of these deities. commercial buildings and centuries old Removal of structures and constructions dilapidated structures around 75 meters of used for commercial purposes done with the sacred shrine. The bold measures of the a winsome approach Government implemented with all modesty has the approval of Supreme Court which Never in past such action was taken gave go ahead signal to clear the by any regime be it the mighty Maratha and constructions within demarcated area of 75 British regimes which wielded enormous meters. In displaying rare sensitivities to the power and ruthlessly ruled Odisha by employing unprecedented force and coercive measures. What was done by Naveen Patnaik Government with regards to the Jagannath temple deserves to be understood in terms of an approach which encompasses in its scope not only the mandate of law but also the spirit of piety and humble service to the Lord Jagannath. It was done for celebrating

OCTOBER - 2019 37 Odisha Review ISSN 0970-8669 spirituality associated with the enduring respected by millions from across the world. legacy of Lord Jagannath and His sacred The constricted surrounding within 75 meters abode, the temple, which affirms fraternity, caused by too many constructions resulted interfaith harmony and unity of humanity. It in lack of open space and blocked the view has been done with a spirit of reconciliation of the Jagannath Temple, Puri, and the and understanding so that all those associated pilgrims visiting the shrine always used to be with those old and rickety structures and disappointed for not having been able to see earning a living from many unauthorized the majestic temple in totality from a distance. buildings would be rehabilitated in Puri and The dilapidated monasteries dating back to duly compensated and the package in this a few centuries and numerous other illegal respect is by far the best and attractive. constructions put to use for commercial Every step in this direction is activities posed health and informed by accommodation The constricted surrounding within security hazards endangering and adjustment devoid of any 75 meters caused by too many life. There was lurking fear trace of bitterness and constructions resulted in lack of that such old edifices open space and blocked the view acrimony. It is not based on of the Jagannath Temple, Puri, and completely worn out and a zero sum game, one losing the pilgrims visiting the shrine brittle would collapse at any and the other winning, rather always used to be disappointed for moment and cause massive on a winsome approach not having been able to see the loss of life. There was a accommodating all and giving majestic temple in totality from a frightening possibility that a distance. them a feeling that they are as manmade disaster would much on board as the Government in overwhelm the area with the fall of the achieving the common goal of further structures suffering erosion over centuries. elevating the sacred temple and its Above all the threat perception to the sacred surroundings to an exalted spiritual realm. temple and countless pilgrims visiting the The noble vision guiding such action is to shrine round the year was mounting in make the much venerated temple and its geometric proportions because of the internal and external premises a world congestion caused by the dilapidated heritage site by removing the dangerously structures and illegal constructions which weak structures without in any way tampering made it vulnerable to all kinds of assaults with the places where deities are including terrorist strike. To a great extent worshipped. In removing those structures security was compromised by those the much needed open space is restored to structures and the temple could have been the millions of devotees visiting the abode of an easy target of those elements with a Lord Jagannath which is a consecrated as diabolical intent to cause sectarian violence one of the four Dhams in Hinduism and and bloodshed.

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General Public supports removal of He reflected on conditions prevailing old rickety structures in Kashi Viswanath temple in Benaras. What It is not that the modest measures of he said in that speech in 1916 assumes the State Government did not face opposition significance in the context of Puri temple and the cluttering of its surroundings with from some quarters. While common people numerous structures ready to fall on account welcomed such measures some individuals of their old and worn out conditions. He and organizations voiced their protest which said, “If a stranger dropped from above on did not gain much traction. Such ostensible to this great temple (Kashi Viswanath opposition was more postural than substantial temple) and he had to consider what we as and aimed at scoring some brownie points were, would he not be justified in for publicity purposes. condemning us? Is not this great temple a Misplaced anxieties caused by rumours reflection of our own character? I speak In fact grave anxieties were expressed feelingly as a Hindu. Is it right that the lanes by Punjab Chief Minister Captain Amrinder of our sacred temple should be as dirty as they are? The houses round about are built Singh over the so called demolition of Mangu anyhow. The lanes are tortuous and narrow. monastery which is associated with the Sikhs If even our temples are not models of as a holy institution and established a few roominess and cleanliness, what can our self- centuries back by Sikh preacher near government be? Shall our temples be abodes Jagannath temple. The monastery used to be of holiness, cleanliness and peace as soon the dwelling place of the followers of Nanak, as the English have retired from India, either the venerated Sikh Guru. A team from Punjab of their own pleasure or by compulsion, bag visited Puri to ascertain the facts and allay and baggage?” the anxieties. They found that sacred shrine in the Mangu monastery has been kept intact His indicting observations that houses and only the structures constructed for around the temple of Kashi Viswanath were commercial purposes have been demolished. built anyhow and there was no roominess They were relieved and asserted that vested and cleanliness are applicable to several other interests were spreading rumor and lies that famous temples including the temple of Lord Mangu monastery has been razed to the Jagannath. In removing the old and ground. dilapidated structures and many other constructions which came up within 75 Mahatma Gandhi on Temple Reforms meters of the temple premises and used for Mahatma Gandhi during freedom commercial purposes Naveen Patnaik struggle, relentlessly struggled for temple Government is restoring what Mahatma reforms which included entry of Dalits to Gandhi said “roominess and cleanliness” temples and keeping the temples and temple which are central to creating an ambience surroundings clean, spacious and expansive. rich with spiritual vibrations.

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Later on 11th March 1933 Mahatma and “Round this will come into being a school, Gandhi acknowledged in an article “Are a dispensary, a library, secular and religious. Temples Necessary” that “...temples and The school may serve also as a meeting or temple worship are in need of radical reforms debating hall. I should have a dharmsala or must be admitted”. In another illuminating guest house connected with the temple. Each article “What does a Hindu temple mean?” one of these will be a separate institution written in Harijan Bandhu on 19th March and yet subordinate to the temple and may 1933 Gandhiji insightfully observed, be built simultaneously or one after another “Temples are veritable museums of the as circumstances and funds may permit. The cultures of different religions. In old times buildings may or may not be substantial.” God dwelt in the temples and Godliness too; Reforms undertaken in Puri temple it housed a school, a dharamsala, it was fulfills the vision of Gandhi the place where the leading people of the locality met together”. What is being done in Puri Jagannath temple by the State Government is in In fact the Jagannath temple in Puri is conformity with the vision of Mahatma a “veritable museum of the culture of Gandhi and the measures taken in this regard different religions”. It is a confluence of assumes significance in the context of the diverse faiths and streams within faiths. The 150th birth anniversary celebrations of the Government of Odisha through its manifold Father of our nation. The sacred Jagannath measures for clearing the structures causing temple is radiating with spirituality and its hindrances in surroundings of the sacred elevation to a world heritage site would go a temple has dedicated itself to uphold its long way in heralding a new era for humanity purity, sanctity and its pluralistic heritage. In to underline the point that our spiritual legacy fact the assurances of the Government of constituting our soft power would guide the Odisha that the Raghunath library which was destiny of the planet. This is the larger context there in the Emar monastery would be in which the humble initiative of Shri Naveen housed in the new complex being built after Patnaik Government with regards to the clearing the old structures within the 75 Jagannath temple in Puri should be meters from the Puri temple are consistent understood. with the vision of Mahatma Gandhi who envisioned a temple complex equipped with such facilities. Mahatma Gandhi’s Model Temple On 29th April 1933 Gandhiji wrote an article “Model Temple” and observed that S.N. Sahu, Former Press Secretary to President of it should have devout and selfless priests India.

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Gandhian Sarvodaya

Prabodh Kumar Rath

. K. Gandhi was by common consent He can be acclaimed as a politician, prophet, Mone of the greatest leaders. Asia has a humanist, a social scientist, a democrat and produced in an era of colonial nationalisms above all an economist. and decolonization, who in his own life time He viewed the function of the was called a saint and a Machiavellian existing state as evil which hardly would politician and who has become in independent India both a national myth and an embarrassment.1 The political philosophy of M.K. Gandhi had been analysed thoroughly in the country and abroad. He had been a successful man of action in pre-independent India. He had struggled hard to win the freedom by non- violent means. He had aimed to end exploitation and set up a new social order on principles permit a new social order of his dream. He of truth and non-violence. He was a great opined for a co-operative federation of social scientist often experiencing certain village republics. He pointed the role of principles. He located the truth of Indian majority rule in western democracy and ideas through study of Tolstoy and Ruskin. precarious position of minorities. These are

OCTOBER - 2019 41 Odisha Review ISSN 0970-8669 not conducive for promotion of welfare of perspective of which he viewed other realties one and all. and which gave him the inner direction for He coined the term Sarvodaya to his search for and experiments with truth. mean “good of all” for the title version of The dynamics of Sarvodaya Ruskin ‘not’ the greatest good of the greatest assumes a process that begins with the last number, Gandhi viewed his class- less and the least in the society and moves on society with welfare of all sections of people toward the dawn of a Moksha on earth or the poor, the downtrodden, the exploited and Ram Rajya (Kingdom of God). This the least. He had the ideal of Sarvodaya of kingdom was to be attained on earth and social upliftment, economic emancipation and had to be created and nurtured with moral resurrection of all. Gandhiji considered Sarvodaya beliefs and practices.2 Through this ideal as the only real dignified human Sarvodaya Gandhi attempted to recapture doctrine is the greatest good of all, he the spiritual heritage of India, which had cherished this welfare of the rich and the thrived in the villages and used it to build the poor, the prince and the dullard, the dumb, nation. He criticized western civilization not deaf and mute. He had envisioned because it was totally corrupt, but because development with moral, ethical and spiritual it was contrary to the needs of India. In values than the western economic parameter western values he saw a craze for comfort, alone. Gandhiji cherished to establish a multiplication of wants and self indulgence, democratic state and a new social order on which could lead to greed, conflict, principles of truth and non-violence with suppression of the weak by the strong and Sarvodaya. social disparity. Gandhi was convinced that Sarvodaya as an ideal, a vision and decentralization of power is the key to just a movement in Gandhian philosophy in its and equitable society. On economic level origin, dynamic in outlook, it is solidly based decentralization of power meant discovering on a philosophy of praxis that demands the big industries and encouraging village cottage commitment of its follower to the care and industry. “Small is beautiful” thus would the uplift of humanity, especially of the last become the economic slogan. In a social and the least in any society. Gandhi’s dream level, the Harijans, Tribals and members the of Sarvodaya society is an ideal towards lower castes would be given all the rights of which he worked and for which he expected equality. a continuity of commitment till it is realized. Sarvodaya owes its origin to Gandhi. The dynamics of Sarvodaya are deeply The concept Sarvodaya was first used by rooted in the world view of Gandhi, within Gandhi to express an idea which he found. which he thought and acted and from the Very captivating in Ruskins un to this last. In

OCTOBER - 2019 42 Odisha Review ISSN 0970-8669 order to understand the full meaning and life for the achievement of this goal. Since implications of Sarvodaya, one has to situate Sarvodaya stood for the welfare of all, it in the broader perspective of Gandhi’s commitment to all kinds of sacrifices, even thinking. Gandhi never attempted to build a unto death, for the welfare of others was at systematic thought pattern or sat down to the core of Sarvodaya. write a whole book containing a systematic Gandhi’s original use of the term exposition of his ideas. Instead, he wrote in Sarvodaya dates back to the year 1904. In bits and pieces, usually for journals put out translating into Gujurati, Ruskin’s 'unto this by his organizations. He never hesitated to last' the book that he acknowledges as admit inconsistencies in his thinking and exerting the most radical and revolutionary writings. For Gandhi Sarvodaya was a influence on his life and philosophy he first concrete manifestation of many spiritual ideas used the term Sarvodaya. The title of the found in many religious traditions.3 Like many book when translated in to Gujrati was other great concepts, the evolving and Sarvodaya or “the welfare of all” but the idea expanding concept of Sarvodaya had a small of “welfare of all” formed a part of his mental and humble beginning. Gandhi seems to have make up even before he read this book.6 borrowed the concept Sarvodaya from a Ruskin’s book according to Gandhi had three Jain scripture written by Acharya Samaanta lessons for him. 4 Bhadra who lived about 2000 years’ ago. 1. That the good of the individual is No doubt for Gandhi Ruskin’s book “un to contained in the good for all. this last” was one of the main sources of inspiration for the formation of Sarvodaya. 2. That a lawyers work has the same But Gandhi admits his debt to certain other value as the barber’s in as much as all have the same right of earning their livelihood from sources like the “Gospels” by Tolstoy and their work. Thoreau.5 Gandhi obviously drew a lot of inspiration from Jainism, besides Jainsim 3. That a life labourer of the that is the Gandhi’s thought owes much to the scriptures life of the tiller of the soil and the of Hinduism, Islam, Christianity and handicraftsman is the life worth living.” Buddhism. But to Gandhi our of the three The ideal of Sarvodaya is implied in lessons the first one is most significant. But the word itself; Sarva and Udaya. Sarva Gandhi had deep in his heart the cherished means “all” and the key to this and Udaya objective of welfare of all or Sarvodaya even 7 means “uplift”. The culmination of before he read Ruskin’s “.” Sarvodaya vision, which was the life mission Gandhi had deep down in his heart of Gandhi, is nothing but a liberated society, the desire to see the welfare of all. unto his a Sarvodaya Samaj. He devoted his entire last, he stimulated this desire and instilled in

OCTOBER - 2019 43 Odisha Review ISSN 0970-8669 him a sense of determination and dedication Hindu Scriptures, Buddhism and Jainism to work for it, to give his life for it. Sarvodaya served as adjuncts to Hinduism also lay equal or welfare of all became hence forward his emphasis on the welfare of all. The universal polestar. 'Unto this last' literally translated love and universal welfare form the corner- lays emphasis on the last, the oppressed and stones of the Buddhist philosophy. The Jainas the downtrodden rather. Than all. As Vinoba equally accept as their ideal the welfare of Bhave has observed “The proper rendering all. Even before the Christian Era the term of unto this last would be Antyodaya “uplift Sarvodaya was used by one Jaina teacher of lost”, rather than Sarvodaya.8 But Gandhi Samantabhadra. Islam not only conceives of intentionally used the word Sarvodaya or Allah or God as Omniscient-Omnipresent welfare of all instead of Antyodaya. having no beginning and no end. It also The Gandhian concept of Sarvodaya concedes that all is from God.10 The message also inherited from the cultural heritage of of God and the kingdom of God advocated India-Indian culture since the early days of by him comprehend universal good or the recorded history clearly conceives of the welfare of all. Thus the Gandhian concept of welfare of all. Even Kautilya’s Arthasastra, Sarvodaya or the uplift or welfare of all was a masterpiece of ancient Hindu treatise on stimulated by the combined effect of diplomacy and state craft prescribes that the “Common humanity” as preached by all ruler must be just and righteous, his supreme religions. consideration being the welfare of the people. The philosophy of Sarvodaya makes “In the happiness of the subjects lies the attempt of reorienting human mind, of his happiness, in their welfare his welfare. reconstructing human society. Sarvodaya Whatever pleases himself he shall not means welfare and prosperity of all. All must consider as good, but whatever pleases his progress together without collision of interest. subjects he shall consider as good”.9 Prosperity is not attained in vacuum. It needs Indians conceived of universal love money after all but what type of money ? and universal service in terms of Money earned without moral and spiritual “Vasudhaiva Kutumbakam and consideration leads to animality. When Svadesha Bhubana trayam”. The concept becomes possession- oriented he does not of universal brotherhood, universal love and care for anything good or bad. This leads to service to the entire creation is contained in social imbalance. Sarvodaya is a philosophy the following ideology of Hindu saints and which provides checks against these seers. The Bhagvad Gita is also replete imperfections of human mind and soul. It with references to the concept of universal endeavours to put man on the tract which welfare or the welfare of all. Apart from may lead him to real social happiness.

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conditions. What left by the Mahatma in modern India is not a social and political reformation, but merely a tiny group of devoted Gandhis. Some, under the leadership of Jaya Prakash Narayan, preach the doctrines of Sarvodaya, the welfare of all. References : 1. Originally published in the modern Asian Sarvodaya ideals have been there since the Studies, Cambridge University Press, Vol. III, Vedic times. 1969, PP-321-22 2. Thomas Veltickal, Gandhian Sarvodaya; A For building a Sarovadoya society Realistic utopia Gyan Publishing House, New in India, Gandhiji gave 18-fold programme. Delhi, 2002. P-8. They are :- 3. Archana Sinha, the school philosophy of Communal unity, Removal of Sarvodaya (Patna, Janki, Prakasan) 1978 untouchability, Prohibition, Khadi, Other 4. T.S. Deva Das, Sarvodaya and the problem of rural industries, Village sanitation, , Political Sovereignty, Madras, 1974 Adult Education, Uplift of women, Education 5. Essays on Gandhian Politics Oxford, in health and hygiene, Provincial language, Clearendon Poets, 1971, PP17-25 National language, Economic equality, Uplift 6. Gandhi, M.K. – The story of my Experiments of Kisans, Uplift of labour, Uplift of Lapers, with truth P – 224 Uplift of Adivasis, Uplift of Students. 7. Ibid, P -224 Sarvodaya pleads for the 8. Gandhi M.K. : Harijan 10 April 1949 replacement of the concept of class struggle 9. Kautilya, Arthasastra, Book-I, Chapter –VII. by the more rational theory of social goods 10. Al Quoran, Chap-iv, quoted in Islam by Annie and harmony. This social harmony is to be Besant P-22 realised not by mere verbal profession. It is to be experienced in daily conduct. Gandhi’s ideals have often left little mark on Indian society and politics and where they have been influential they have Prabodh Kumar Rath lives in Plot No.184, often been distorted in practice by social Paikanagar, Bhubaneswar-751003.

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Relevance of Gandhian Values in Post-Independent India

Dr. Atul Chandra Pradhan

ahatma Gandhi appears to be a to be a defence of traditional Indian values. Mparadox. On the one hand, he is Some regard it as a nationalist tract. Others regarded as a traditionalist whose ideas see it as a critique of modern civilization. appear irrelevant in the context of modern Some are reluctant to regard Gandhi as a society. On the other hand, some people Post-modernist. As observed by Ajit Kumar regard him as a post-modernist who gave a Jha, "To describe (Gandhi) as a post- critique of modern civilization and provided modernist is a gross misunderstanding of his philosophy. One of the basic assumptions of post- modernism is the principle of ethical relativism. The Mahatma whose entire life was dedicated to experimenting with truth believed in absolute truth." Mahatma Gandhi was a freedom fighter as well as a social reformer. He attributed India's political slavery to social degeneration. Therefore, to him social reconstruction was indispensable for winning Swaraj in the true sense of solutions to its problems. His booklet Hind term. Many who accepted Gandhi's Swaraj, published in 1909 apparently seems leadership in the struggle for winning Swaraj

OCTOBER - 2019 46 Odisha Review ISSN 0970-8669 attached less importance to constructive Of all the associates of Mahatma programme than winning freedom from Gandhi, was regarded as his British rule. But after independence from most befitting moral and spiritual heir. His colonial slavery in independent India people Bhoodan movement which originated in realise more than ever before the need for response to the communist inspired social reconstruction. Not only in Telengana revolution in south India resulted independent India but also in the world in the distribution of 12,00,000 acres of land outside after the Second World War a host among the landless peasants; it was a of people are found working for social deliberate response to the challenge of regeneration on Gandhian lines. As pointed communism. Communists like P.C. Joshi out by Antony Copley, "If all these individuals admitted that they had much to learn from and movements that have been influenced the nature of Gandhi's appeal to peasantry. by Gandhian ideals were to be listed it would Jaya Prakash Narayan, another prominent read like a roll-call of the great moralists of Sarvoday leader who had played an the twentieth century and of its crusades." important role in Indian public life and was a Towards the end of freedom struggle Marxian when Gandhi lived admitted that his Mahatma Gandhi was contemplating the quest for socialism ultimately landed him in transformation of Congress into an Gandhism. He observed "The same old organisation for social rebuilding. While beacon lights of freedom, equality and Congress basically remained a political party brotherhood that had guided the course of with commitment to social reconstruction, my life and brought me to democratic some of Gandhi's ardent associates like socialism, drew me onwards around this Vinoba Bhave, Kishorlal Ghanashyam turning of the road. My regret is that I did Mashruwala, J.C. Kumarappa, Kaka not reach this point in life's journey while Kalekar, , Shankarrao Gandhiji was still in our midst." Jaya Prakash Deo, Dhirendra Majumdar, J.B. Kripalini found no contradiction between Gandhism and Jaya Prakash Narayan (all of whom and socialism and admired its moral and except Jaya Prakash Narayan had been ethical basis, insistence on values, associated with Gandhi's constructive work revolutionary technology in the shape of civil in pre-independence era) took up disobedience and insistence on political and constructive work and Sarvoday after economic decentralisation. independence. At a later phase, following Gandhian line a number of social activists like Gandhi preached political and Medha Patkar, Anna Hajare and his team, economic decentralisation. The Government Aruna Roy and other have been doing social of Independent India have been trying to work. implement village uplift and Panchayati Raj,

OCTOBER - 2019 47 Odisha Review ISSN 0970-8669 though they have not been very successful in became a part of wider struggle against these fronts. Without decentralisation it is not colonialism and neo-colonialism. Gandhi's possible to establish an egalitarian society. techniques were adopted by the leaders of GDH Cole went very near Sarvoday thought, new generation in Africa - Walter Sisulu, when he observed; "I am neither a Oliver Tamb and . Communist nor a Social Democrat, because I regard both as creeds of centralisation and bureaucracy, whereas I feel sure that a socialist society that is to be true to its equalitarian principle of human brotherhood must rest on the widest possible diffusion of power and responsibility so as to enlist the participation of as many as possible of its citizens in the task of democratic self government." Gandhi visualised the evils of overcentralisation and modern industrial culture and as a corrective suggested return to village life. Gandhian technique of Satyagraha requires a high degree of moral integrity. Though it had been adopted as a weapon during our struggle for freedom, it had not been given a fair trial. The efficacy of Satyagraha as a technique of resistance to foreign invasion has not been tested. But Gandhi's advocacy of non-violence and peace holds good more than ever before Gandhi's ideas and principles are when man has invented the most powerful know all over the world. Volumes have been instruments of destruction. When the written on them. Though experiments in devastation caused by the dropping of atom Gandhian ideas have not been always bombs in Hiroshima and Nagasaki was successful, yet if mankind is to live in peace narrated by Jawaharlal Nehru to Mahatma and happiness in future, it can do so by Gandhi, the later obseved that this wanton following Gandhian principles. destruction had confirmed his faith in God and non-violence.

The way Mahatma Gandhi had Dr. Atul Chandra Pradhan, MIG-68, Baramunda resisted apartheid in South Africa later on Housing Board Colony, Bhubaneswar-751003.

OCTOBER - 2019 48 Odisha Review ISSN 0970-8669 Emergence of Mahatma Gandhi in Freedom Movement and Women Awareness in Odisha

Dr. Sarbeswar Sena

he status of women in India remained in Moghul, Maratha, Pathan, East India Tgeneral subordinate and inferior to men. Company (1803) and at last, by British Men dominated and controlled the economic Government (1858), just after the first war and political field, whereas women were of independence i.e. Sepoy Mutiny. During delegated to background. However, the this period of foreign rule Odishan life had position of women underwent a spectacular been plundered, exploited and oppressed to change during the 20th century. Mahatma any extent. But at the time of British rule in Gandhi joined the freedom movement. His Odisha (1803-1947) spectacular social reforms had a deep impact on women. achievements were marked in our socio- Being inspired women came out from the four political horizon of life. Although our walls of their houses and joined the economic stability was completely Nationalist Movement in large number. demolished by the Britishers, amazingly Odisha did not lag behind. But beforehand enough that western education and life style their condition in the society was quite influenced our society to a larger extent and miserable. After the downfall of Gajapati King Mukundadev (1568), Odisha became sub-servient and after a long period India achieved her freedom (1947). During this big gap of time span Odisha had been governed by the Nawab of Bengal,

OCTOBER - 2019 49 Odisha Review ISSN 0970-8669 nevertheless women awakening and consciousness developed, particularly during the war of Independence. Women constituted a vital part of the society. Hence, their social status could be uplifted through education, so that, they could play a vital role in the socio-economic and cultural life. One uneducated women mass stood as a barrier in the field of progress. Hence the role of educated women was vital in the individual, family and national life. 1 In the nineteenth century, the women of Odisha were not attracted towards English education and civilization. They were chained by age old customs and traditions. By that time, it was treated as a pride to keep away the grownup girls from the public life and they were not allowed to move outside steping out of their families. Women Odia Magazine in 1881.4 Abinash education might lead to unchaste, this was Chattopadhyaya had started one girls’ school the suspicion in the society. All sorts of in his residence at Balu Bazar, Cuttack. He precautions were taken to preserve the purity had taken all vital steps to provide free of the women character2 Even if a girl was education to the girl students. The school not allowed to sit by the side of a male for it hours were from 10am to 3Pm. Only grown- was treated as a sin. Conservative Hindus up girls had the opportunity to continue in were reluctant to expose the names of their the said school. This was also narrated in sisters, wives and newly wedded daughter- the Utkal Deepika in its issue dated the 23rd in-laws in the public and there was hatred Sept, 1871.5 attitude for women education.3 In the beginning of the 20th century The Christian missionaries had put there was no such remarkable progress in initial efforts for women education in Odisha the field of women education and women before the British Government took an status. After getting profound education and attempt for the same. The kings and the knowledge from London, Shailabala Das, the upper-class people were giving education to daughter of Madhusudan Das, remained in their daughters in their own residences. This charge of the Ravenshaw Hindu Girls’ fact was published in the Utkal Deepika, one School. One hired vehicle was arranged for

OCTOBER - 2019 50 Odisha Review ISSN 0970-8669 an easy conveyance of the girl students to superstitious, traditional and conservative the school. For this special facility, many of families was not at all a silly matter. Their the conservative Hindus expressed their bravery, enthusiasm and sincerity in the willingness to send their daughters to the freedom movement were unbelievable. The school. By virtue of benevolent efforts of firing speech of Gandhiji and Aurobinda had Shailabala Das, the school was developed deeply inspired the women of the country.9 from many angles and brought remarkable Mahatma Gandhi strongly protested against progress in the sphere of woman education. the injustice that prevailed in the society This had been also published in the Utkal relating to women and had started many fold Deepika dated the 18th January, 1908. development programmes to enhance the status of women. He raised his strong voice Fakirmohan Senapati, the great against the ugly practices like child marriage, Odia litterateur was the Headmaster of dowry system, and the hatred-attitude that Balasore Mission School. Adjacent to the existed towords the widows in the society. school, there was a girls’ school managed The concept of the status of the women in by the Christian Missionaries. Some the kitchen was misearable.10 Christian girls were studying there. Being afraid of loss of caste, Hindus were not Reformation movement, inclination sending their daughters to that school.7 towards western education and style, efforts made by the Christian missionaries for Emergence of Mahatma Gandhi in women education and patriotism during freedom movement (1920) gave a new freedom struggle paved the path of women dimension to the woman consciousness in consciousness in India. At the time of national India in general and Odisha in particular. movements Odisha witnessed a remarkable During the Vedic period women had lustrous woman awakening. Ramadevi, Malati Devi, status mainly in the sphere of religious and Jahnabi Devi, Godavari Devi and Subhadra superstition free social life. Some excellent, Devi, all were from wealthy families. They praiseworthy activities of the Vedic women played a significant role in the freedom were depicted in the Rig Veda.8 struggle. Being inspired by them, many Afterwards extra rigidity in the society for common women from remote villages also women made their status worse. But during joined the mainstream of war of freedom movement the impact of Gandhian Independence. Starting from the Non-co- principles and spectacular activities of other operation Movement (1920-21) to the Quit social reformers brought a miraculous change India Movement (1942) the contribution of in the minds of women. By being spirited, woman Satyagrahis in Odisha had never many women came out of the four walls of lagged behind. They also actively participated the family and participated in the Freedom in the creative activities and Khadi-work of fight. Even if women awakening in the Gandhiji.11

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During six days stay of Mahatma picture of British atrocity, but the sacrifice of Gandhi in Odisha (23rd March 1921 to 28th martyrs created a golden history. One March 1921) he specially addressed to the widow, Pari Bewa was killed in police firing. women of Odisha. Being spellbound by the She was the first lady martyr during freedom heart touching speech, Ramadevi had struggle. That was the brightest example of donated the ornaments of one KG weight women awakening in Odisha. that she had put on, on the spot to the References : Satyagraha Sangram Panthi (Satyagraha fighting fund).12 During the Non-Co- 1. History of Indian Education – Dr. S.P. Chaube- operation Movement, Bhagabati Pata Maha P.03. Dei, the Queen of Kujanga with Rama Devi 2. Evolution of Indian Culture- B.N.Luniya- and Malati Devi courted arrest and were P.552-553. imprisoned for different time span. The 3. The Dagara- July, August-1969-Editorial. Odishan women had played an important 4. Fakirmohan our Premchand- Banamali Das- role in the Quit India Movement. To the P-52. Constituent Assembly (1946) Malati Devi Choudhury the only lady from Odisha was 5. Fakirmohananka Krutire Sama Kalina Samaj Chitra- Dr. Asit Kabi- P.59. nominated.13 Undoubtedly this was a glory for Odisha. As a whole woman 6. Ibid-P.102. consciousness in Odisha was spectacular, 7. Atmajiban Charita- Fakirmohan Senapati- even if the best of the optimists did not P.22. imagine the same. Though women education 8. The Sahakar- Jan’76- Samskruta Sahityare was at a low level in Odisha, still then Nari-Pandit Prabodha Kumar Mishra. P.78. hundreds of women coming out of the cordon 9. The Sahakar- Raja Sankhya -1975- Yuge Yuge of their houses, joined the freedom Nari- Surya Narayan Dash. movement, whereas the record of arrest 10. The Dagara- July,1969- Editorial. during war of Independence in a conservative and metropolitan city like Delhi was 1680 11. Odisha Parichaya- Balaram Mohanty- P.78. only.14 Women being divided in big groups, 12. The Prajatantra- 15/8/88 pulled ahead the chariot of liberation and 13. Ibid. patriotism. It was much more astonishing that women awakening which was not possible 14. Odisha Itihasa- Dr. Harekrushna Mahtab- P.369. within a century, became possible in some weeks.15 15. Sadhanara Pathe- Dr. Harekrushna Mahtab- P.133. During August revolution, Bhadrak played an important role. The massacre of Dr. Sarbeswar Sena, At/PO-Purusottampur, Eram (28th Sept., 1942) was the ugliest Dist- Kendrapara-754223.

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Relevance of Gandhi in the 21st Century

Prof. Binodini Das

o consider Gandhian thought to be an suspicion, hatred, and jealousy etc. Gandhi Tutopia and useless in present scenario is himself claims that his concepts are not a truly a misnomer as his thought and ideas new proposition because it has already are still alive within us even after more than existed: “I have nothing new to teach the 70 years of his death. Capitalising on his world. Truth and non-violence is as old as concepts of satya(truth), hills. All I have done is to ahimsa(non-violence) and try my experiments in both satyagraha(the force born on vast scale as I could”. of truth and non-violence), it is to assess that it will help Taking into account to solve the real problem of the spread of terrorist globalised world such as violence affecting almost all problem of armed clashes, countries, one can easily global terrorism or the moral presume that there are a crisis of humanity leading to number of outstanding day by day global unrest, factors behind this fear, mutual hatred, jealousy, phenomenon: Scientific and anger, intolerance, technological revolutions discontent, immorality and are paving the way for ethnic and religious conflicts. massive scale production of Experiment with Gandhian lethal weapons helping the philosophy in general and his three cardinal terrorists to use it at their will ; the division principles of truth, non-violence and of mankind not only on economic basis but satyagraha in particular will definitely also on national, regional and religious basis; regenerate the society with non-violent or and, demonising one’s opponent turning them less violent attitude making the life free from into monsters. The present world is suffering anxiety, tensions, perplexities, anger, from religious fundamentalism and racism

OCTOBER - 2019 53 Odisha Review ISSN 0970-8669 which lead to miserable violence committed yourself. Before demonising others try to every day by the terrorists. To counteract know your own limitations by making a self- this type of violence with violence is not a criticism. So, it needs a dialogue between right path in Gandhian concept as a wrong you and your opponent in which you have could never be redressed by another wrong. to open up yourself with a patient to know It will enhance the enmity and bitterness in a what he is telling, trying to understand each wider scale. So to resist violence the first others problem and incorporating each means is pursuasion and in case of its failure, others views and in the process realising that the non-violent method is to be adopted. the enemy is not a stranger, but a human in Non-violence as a force could only other form. He suggests that the retaliatory counteract the force of violence. Gandhi is action “an eye for eye which would make used to tell that “non-violence is the law of the whole world blind” must be shunned. my specie as violence is the law of brute”. Gandhi was not against the revolution, Non-violence does not make a man coward heroism and sacrifice. But, revolutionary, rather a person having boldness, bravery, heroism and sacrifice directed in a wrong strong will power and tolerance could endure way affecting the interest of the mankind is all kind of improprieties. Gandhi’s religious not at all good; it is nothing, but the exhaustion belief was a synthetic product of what he of vigorous energy. “Self-sacrifice of an received from his parent as a child and what innocent man is a million times more potent essence he found from other religions like than the sacrifice of a million men who die in Jainism, Buddhism, Islam and Christianity,etc. the act of killing others”. He says that “ Non- Gandhi says that “My religion enables me, violence is mightier than mightiest weapon obliges me, to imbibe all that is good in all of destruction, devised by ingenuity of man”. religions of the earth. Gandhji justifies this statement in his another saying,i.e., “I am not Truth and non-violence go together a literalist. Therefore, I try to understand the which require courage and fearlessness. His spirit of various scriptures of the world. experiment with truth, non-violence and I apply the test of truth and Ahimsa laid down satyagraha that started in South Africa was by these various scriptures for interpretation. also experimented in India and these were I reject what is inconsistent with the text, and his strongest weapons to free India from the I appropriate all that is consistent with it”. colonial rule. Satyagraha is the soul force built Even if , he is critical of certain Hindu upon truth and non-violence could motivate religious practices such as child marriage, opponents' mind to listen with sympathy what untouchability, caste system, etc. is claimed or desired. Gandhi’s satyagraha should be launched with good will caring for Gandhi says that demonising your common good with a view to resist what is own enemy is an act of dehumanise him unjust for you, or for the society and the which subsequently leads to dehumanise common masses. Gandhi is not in favour of

OCTOBER - 2019 54 Odisha Review ISSN 0970-8669 tolerating unjust and crime. In his opinion, ideology, especially of ahimsa, satyagraha one who tolerates unjust and crime commits and sarvodaya (upliftment of all) to mitigate a great crime than the person who has really all these problems. He believes that committed it. Cherished by Gandhian empowerment of every individual, removal satyagraha, Joan V Bondurant opines that of poverty, welfare and well-being of the “Satyagraha became something more than poorest, deprived and under privileges , a method of resistance to particular legal education to all, political liberty and norms; it became an instrument of struggle economic progress are the true remedial for positive objectives and for fundamental measures that will transform the world into change”. Gandhian Satyagraha is devised in the world of peace and tranquility enhancing different ways; passive resistance, civil love, sympathy, fellow feeling, ethics and disobedience and non-cooperation. Civil morality. For the removal of poverty, he has disobedience is to disobey in a peaceful and laid emphasis on inclusive growth of politics non-violent way that laws or principles and economy both in urban and rural sectors who is inconsistent or harmful to the interest giving importance to “production by masses” of the public. Non-cooperation includes rather than in “mass production.” Perhaps, strikes,boycott and resignations, etc. Passive Gandhian ideology is receiving prime resistance is the the best weapon which is all importance now-a-days as small scale and sided and can be used in any direction. It is medium scale industries are established in beneficial for the one who uses it and against small towns and remotest part of the country. whom it is used. It has produced a far reaching consequences without any Gandhian thought and ideologies are destruction, demolition and drop of a blood. relevant for generations to come. Jawaharlal S. Abdul Sattar believes that “It is a Nehru uttered just after Gandhi’s sudden sovereign and most effective remedy. It is demise that “The light has gone out and yet the weapon of purest type”. it will shine for thousand years”. Martin Luther King who visited India in 1959 said The present world which is going to in a press conference that “ Gandhi was celebrate 150th birth anniversary of Mahatma inevitable. If humanity is to progress, Gandhi Gandhi( 2nd October, 2019) is drastically is inescapable. He lived , thought and acted, changed from his days. Torn with conflicts inspired by the vision of humanity evolving like ethnic nationalism, or religious towards a world of peace and harmony, we chauvinism, or economic inequality, or may ignore him at our own risk”. military might, or environmental pollution, or climate change, or new malignant disease like HIV-AIDS, the world is now awaiting for its solution. It is the real time to make further Prof. Binodini Das, Chair-Professor, Biju Patnaik experiment of Gandhian concept and Research Chair, KISS University, Bhubaneswar.

OCTOBER - 2019 55 Odisha Review ISSN 0970-8669 Mahatma Gandhi - His Attitude Towards Netaji and Indian National Army Dr. Shridhar Charan Sahoo

Netaji was one of the armed assistance in Germany and South East foremost leaders of the Indian Freedom Asia. Even, He had no hesitation to seek help movement led by Mahatma Gandhi. But in from fascist powers like Germany and Italy course of time, he lost his faith that only who during the time were fighting the British. through the Gandhian As it were “Under the Strategy of non- soul-stirring leadership Violence, India could of Netaji Subhas achieve its freedom Chandra Bose, the from British rule. Indian National Army Unlike other popular launched a frontal leaders of the attack as an integrated movement, he force smashing all dreamt of the barriers of religion, freedom of the caste and creed”. country by waging a What was the war against the precise attitude of the British. During the Mahatma towards Second World War, Netaji and his Indian he made a daring and National Army which thrilling escape from took a different path the country eluding from his strategy of British Intelligence non- Violence? This and formed an Indian divergence in strategy and means and, National Army outside the country to fight methods of struggle in the context of India’s for India’s Freedom. In fact, for his sole life struggle for freedom has led sometimes to a mission to free India from British bondage, dichotomous presentation and perception he left no stone unturned in his quest for of Gandhi –Subhas relationship as if they

OCTOBER - 2019 56 Odisha Review ISSN 0970-8669 were two parallel lines without any meeting went through but he, in his life, verified the point. saying of Tulsidas that all becomes right for The present article is an attempt to the brave.” read between the lines and understand these While on the subject, one should two men of destiny who inspite of their also read between the lines of Abul Kalam divergence had their mutual regard, love and Azad’s book “India Wins Freedom” Said respect for each other. Abul Kalam Azad : “I also saw that Subhas The perspective adhered to is not Bose’s escape to Germany had made a that of a diehard critic but that of an objective great impression on Gandhiji. He had not and sympathetic mindset which seeks to formerly approved many of Bose’s actions analyze and understand them with a broader but now I found a change in his outlook. and deeper vision. Many of his remarks convinced me that he admired the courage and resourcefulness THE GREAT ESCAPE AND THE Subhas Bose had displayed in making his MAHATMA escape from India. Reading between the lines Many in India thought that Subhas of Gandhiji’s own statement and that of Abul Bose’s escape from India to Germany and Kalam Azad one would never fail to see “that South East Asia had distressed Gandhiji. Gandhiji never disapproved of his (Bose’s) This, however, seems to be far from the truth action because he knew that Subhas Bose’s eventhough Gandhi maintained that we activities abroad could only supplement and should not seek any other power’s help to greatly strengthen the work of national free India from the British Yoke. This in his emancipation. view, would not be a non-violent approach. Netaji’s Struggle Abroad and The Gandhi’s attitude to Subhas’s dramatic Congress Movement escape “and his “heroic exploits in the cause of country’s liberation” is best explained in Subhas also considered his struggle his own words: “ Netaji by great strategy in Germany and South East Asia “as a gave the slip to the guard put over him by continuation of the work of the national the Government of Bengal and by sheer Congress in India and never for a moment courage and resourcefulness reached Kabul did he think that his activities were in anyway and passed through European countries, opposed to those of the Indian National finally found himself in Japan, collected from Congress whose devoted worker he had scattered material an army of brilliant young always been. He felt and he also said so in men drawn from all communities and from his many statements that his movement and all parts of India, and dared to give battle to the Quit India Movement in India ran parallel a mighty Government. A lesser man would and horizontal to each other. Therefore he have succumbed under the trials that Netaji unreservedly extended his fullest support to

OCTOBER - 2019 57 Odisha Review ISSN 0970-8669 the Congress activities in India from his India was to supplement from outside the Radio broadcasts. In a broadcast from Azad struggle going on at home”. Hind Radio, Germany on August 31, 1942 The Mahatma and His Estimate of Subhas described the Quit India Movement Netaji as “India’s epic struggle” and kept the outside world informed about all events in Unlike many others Gandhiji never India and tried to secure sympathy and help cast aspersion on Subhas’s motives or for India’s struggle for freedom. He appealed imputed the taint of Fascism to him. This he his countrymen to trust him and his did not do even after Subhas openly joined countrymen abroad who were working the Axis Powers during the Second World “heart and soul” with them for the speedy War. In fact, Gandhi had absolutely no liberation of India . That he considered his reservation about his patriotism. Regarding movement to be never opposed to but rather his love for the country and his determination complementary to the Quit India Movement to achieve its freedom Gandhi considered is further testified from his broadcast from Subhas as “ second to none” His sincerity Berlin on October 12, 1942. Said Subhas: according to him was “ transparent” and he “Nobody has fought Gandhi so hard since adored his “spirit of self – sacrifice and 1939 as I and my party in the Congress have. suffering”. This estimate of Bose during their But today all distinctions between the Right last meeting at sewagram in June, 1940 and Left within the Indian National Congress continued even after he had openly sided have disappeared and the Indian people with the Axis powers. As it were, Gandhiji stand united in their demand for immediate spoke in “glowing terms” about Subhas independence.” and his services to India in a condolence Assuring his all out support to the when there was a news flash that he had died Congress movement at home Subhas said:” in an air-crash. This defied the understanding All Indians outside India who are not living of Cripps who complained to Abul Kalam in countries directly under the control of our Azad that he had not expected a man like enemies have now been brought together into Gandhi to speak in such glowing terms about one well-knit organization. They are closely Subhas who was a “confirmed believer in following developments in India and on the violence” and had openly sided with Axis other hand, they are keeping unimpeded powers.” contact with international events. They are Louis Fischer, an American making all possible preparations to bring at Journalist, equally expressed his sense of the right time the maximum assistance to you shock and surprise about Gandhiji’s telegram who have been carrying on this struggle at of condolence for Subhas’s reported death home inspite of internment, persecution and and his regret for the demise of a man who brutality “In fact, Bose’s object in leaving went to fascist Germany and collaborated

OCTOBER - 2019 58 Odisha Review ISSN 0970-8669 with it. Gandhiji, however, defended Bose regard for the Mahatma. This continued as “a patriot of patriots” “He may be undimmed inspite of what has been described misguided I think he is misguided, I have as Gandhiji’s “extremely unreasonable and often opposed Bose. Twice I kept him from hostile attitude” during the Tripuri crisis. This becoming President of Congress. Finally, respect and regard for Gandhi becomes he did become President, although my views evident time and again in his broadcast often differed from him. But suppose he had speeches from Germany and South East gone to Russia or to America to ask aid for Asia. A few extracts from his broadcast India. Would that have made it better?”. speeches would confirm this. In his broadcast When Louis Fischer pointed out that “it does address from Bangkok on October 2, 1943 make a difference to whom you go” Gandhiji Bose said : “This day Indians all over the said: “I do not want help from anybody to world are celebrating the 75th birth make Indian free “and wanted India to help anniversary of their Greatest Leader herself ? “What is more significant for our Mahatma Gandhi. It is customary on such purpose is to note that Gandhi was not at all an occasion to relate the life experiences of prepared to pay attention to Fischer’s the man whom we honour and to whom we apprehension that Subhas with his youth and pay our homage of love and respect… I “Propensity for dramatic action” might shall, instead, devote myself to an estimation succumb to the lure of fascism and make of the place of Mahatmaji in the history of India a free but fascist country whereby India India’s struggle for Independence. The would be worse off than British Rule. On service which Mahatma Gandhi has rendered the other hand, Gandhi turns the table to to India and to the cause of India’s freedom British Rule and does not hesitate to is so unique and unparallelled that his name condemn it on the same score. “There are will be written in letters of gold in our national powerful elements of Fascism in British rule” history for all time” “The nearest historical Gandhiji exclaimed “and in India these are parallel to Mahatma Gandhi is perhaps the elements which we see and feel every Mustafa Kemal Pasha who saved Turkey day. If the British wish to document their right after her defeat in the last world war and to win the war and make the world better who was acclaimed by the Turks as the they must purify themselves by surrendering Ghazi.” “Since 1920 the Indian people have learnt two things from Mahatma Gandhi power in India.” which are the indispensable preconditions for Netaji’s Respect and Regard For The the attainment of independence. They have, Mahatma first of all learnt national self-respect and self- Though Subhas did not see eye to confidence as a result of which revolutionary eye with Gandhi as regards the means and fervour is now blazing in their hearts. methods of struggle to achieve Secondly, they have now got a countrywide independence, he had great respect and organization which reaches the remotest

OCTOBER - 2019 59 Odisha Review ISSN 0970-8669 villages of India” “Mahatma Gandhi has firmly touch the like of which is not found in the planted our feet on the straight road to liberty. whole body of literature on Subhas and He and other leaders are now rotting behind Gandhi. First of all Subhas explained the the prison bars. The task Mahatma Gandhi attitude of overseas Indians towards Gandhi. began has, therefore, to be accomplished by He said: “Ever since you sponsored the his countrymen at home and abroad” Subhas Independence Resolution at the Lahore paid an emotional and touching tribute to Congress in December 1929, all members Srimati who died in British of the Indian National Congress have had custody in Poona. He called her “mother to one common goal before them. For Indians the Indian people” and expressed his outside India you are the creator of the “deepest sympathy for Gandhi in his present awakening in the country. The high bereavement”. esteem in which you are held by patriotic Indians outside India, and by foreign friends Subhas also took the British of India’s freedom, was increased a hundred Government to task which subjected – fold when you bravely sponsored the “Quit Mahatma to mental anguish and torture by India” Resolution in August 1942." Trying not releasing Kasturba on Humanitarian and to convince Gandhi on his fateful decision to medical grounds. As we know, it ultimately escape from India in a very polite manner, cost her life. Said Subhas : “I can only express Subhas said : “ I can assure you, Mahatmaji, my contempt for those brutes who profess that before I finally decided to set out on this to fight for freedom, justice and morality and hazardous mission, I spent days, weeks and yet perpetuate such cold-blooded murder … months in carefully considering the pros and No amount of mental torture and physical cons of the case. After having served my suffering that the British can and may inflict people so long to the best of my ability I on Mahatma Gandhi or the Indian nation will could have no desire to be a traitor or to make him budge an inch from the stand he give any one a justification for calling me a has taken. Mahatma Gandhi called upon the traitor.” He continued : “By going on a British to quit India and save India from the perilous quest, I was risking not only my life horrors of modern war. The insolent reply and my whole future career, but what was more, the future of my party. If I had the of the British was to throw him into prison slightest hope that without action from like an ordinary criminal. abroad we could win freedom, I would never Netaji’s broadcast message to have left India during a crisis. If I had any Gandhiji from Azad Hind Radio on July 6, hope that within our life time we could get 1944 is an important historical document another chance-another golden opportunity concerning Subhas Gandhi relationship. This – for winning freedom as during the present message breathes the language of the heart war, I doubt if I would have set out from and is characterized by a personal and natural home.”

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Subhas assured the Mahatma that chance our countrymen at home should he was on his guard and was not the man to succeed in liberating themselves through their be deceived or befooled by the Axis powers. own efforts, or if by any chance the British He said : “I believe it will be universally Government accepts your “Quit India admitted that the cleverest and most cunning resolution and gives effect to it. We are, politicians are to be found among Britishers. however, proceeding on the assumption that One who had worked with and fought British neither of the above is possible and that an politicians all his life can not be deceived by armed struggle is inevitable”. With an any other politicians in the world. If British emotional and personal appeal to Gandhiji, politicians have failed to coax or coerce me, Bose concluded : “India’s last war of no other politicians can succeed in doing so.” independence has begun. Troops of the Azad Subhas further brought home to the Hind Fauj are now fighting bravely on the Mahatma that “ he has never done anything soil of India, and inspite of all difficulty and which could compromise in the least either hardship they are pushing forward slowly but the honour or the self –respect or interest of steadily. This armed struggle will go on until India”. Trying to explain and rationalize his the last Britisher is thrown out of India and strategy of befriending Japan he said: “There until our Tricolour flag proudly floats over was a time when Japan was an ally of our the viceroy’s House in new-Delhi. enemy. I did not come to Japan so long as Father of our nation ! In this holy there was an Anglo-Japanese alliance. I did war of India’s Liberation, we ask for your not come to Japan so long as normal blessings and good wishes.” We do not diplomatic relations obtained between the know whether Gandhiji heard this two countries. It was only after Japan took broadcast but “one feels that his what I considered to be the most momentous bleesings were always with Bose. step in her history, namely, declaration of war on Britain and America that I decided to The Mahatma and The Indian National visit Japan of my own free will”. He gave an Army (I.N.A) assurance to Gandhi that it was not craze At the end of the war (1945-46) for power, pelf or personal ambition that when the I.N.A. soldiers were brought to rankled in their mind. He said: “ The only India from different theatres of War for trial reward that we desire for our efforts, for our at Red Fort, Gandhiji had no hesitation to suffering and for our sacrifice is the freedom visit the I.N.A. prisoners to have personal of our motherland. There are many among knowledge about the heroic exploits of Bose us who would like to retire from the political and his army of liberation . He significantly field, once India is free”. noted that his visit to the I.N.A. men in Subhas continued, “Nobody would detention was “a matter of duty”. After this be more happy than ourselves, if by any visit to I.N.A. prisoners Gandhiji had no

OCTOBER - 2019 61 Odisha Review ISSN 0970-8669 hesitation or scruple to pay glowing tributes of high imperial policy. Subhas’s organization to Subhas and his Indian National Army even of the I.N.A. demonstrated that the Indian though he basically differed from the latter’s soldiers could no longer be so kept away means and methods. He hailed Subhas as from the current of nationalism. Gandhi “a National Hero” and the “Netaji” of India. recognized this significant and “signal service” In his post – public prayer address of Subhas who gave the Indian soldiers a on 8.4.46 Gandhiji touchingly observed new vision and a new ideal.” This surprising “Netaji was like a son to me. I came to know change from a purely mercenary orientation him as a lieutenant full of promise under the to that of a nationalist orientation which late Deshabandhu Das. His last message to Subhas could succeed to bring about in the the I.N.A. was that, whilst on foreign soil I.N.A. had its contagious impact on the they had fought with arms, on their return to British Indian soldiers in India during the India they would have to serve the country former’s trial at Redfort. “The agitation as soldiers of non-violence under the against their trial when the war was over, guidance and leadership of the Congress.” together with the 1946 mutiny in the Indian Gandhiji, moreover admired the spirit of unity Navy, seemed to suggest that the British infused by Bose into his I.N.A. He observed: could not rely much longer on the Indian “Though the I.N.A. failed in their immediate forces to keep India under British Rule. This objective they have a lot to their credit of realization, more than anything else, which they might well be proud. Greatest probably enabled British minds to accept the among these was to gather together under inevitability of Indian Independence. one banner men from all religions and races Gandhi drew lessons of self- of India and to infuse into them the spirit of sacrifice, unity and discipline from Netaji and solidarity and oneness to the utter exclusion his army of liberation. of all communal or parochial sentiment. It is He rightly observed: “the lesson that an example which we should all emulate”. Netaji and his Army bring to us is one of No greater tribute could be paid to self-sacrifice, unity irrespective of class and Netaji than that from Mahatma Himself community and discipline. If our adoration “Netaji’s name is one to conjure with. His will be wise and discriminating, we will rightly patriotism is second to none. His bravery copy this trinity of virtues… Then we will be shines through all his actions… His was a able to stand erect before the world.” life full of perilous adventure and romance… Seven days before his unfortunate His daring was unequalled. assassination Gandhiji reminded the nation The British Indian Soldiers were again to follow Netaji’s ideal of national unity. deliberately kept away and segregated from The occasion was Netaji’s birth day the popular currents of nationalism as a matter celebration on 23.1.48 “I do not remember”

OCTOBER - 2019 62 Odisha Review ISSN 0970-8669 said Gandhiji, “the birthday of any person, I feel awe-struck how could he escape from nor do I attach any importance to it” but then India by throwing dust into the eyes of the he remarked that there was a “special Britishers? He staked everything for the reason” to take note of Subhas Babu’s freedom of the country.” For a minute, the Birthday. Gandhi would not at all forget that Mahatma appeared to suddenly lapse into “it was Subhas Babu who knew no dead silence… and then said “I believe provincialism nor communal differences. He Subhas is alive. He is hiding somewhere. had in his brave Army men and women Even if somebody shows me the ashes, still drawn from all over India without distinction I will not believe that Subhas is not alive”. and evoked affection and loyalty which very Describing Mahatma’s reaction to Tokyo few have been able to evoke.” In memory Radio’s announcement about Netaji’s death of that “ great patriot,” Gandhi asked the in an alleged air-crash on August 23, 1945. nation to “cleanse their hearts of all communal Sri Guha writes : “… the Mahatma asked bitterness.” It is unfortunate that no attention the Bose family not to perform any “sradha” has yet been given to the words of Gandhi ceremony but to “hold mild prayers.” and Netaji’s name is hardly cited to put Gandhiji said in a public statement later on before the people the great contribution of January 2, 1946; “I believe Netaji is alive. this great patriot. He is hiding somewhere”. He repeated this Samar Guha in his book “The belief many times publicly in 1946… It Mahatma and the Netaji” has stated that after appeared in late 1945 and early 1946 that 1945, “the emotion of Gandhi was found to the Mahatma was eagerly longing for the be swayed by his deep admiration and reappearance of Subhas”. affection for Subhas ! Giving an eye-witness account of Mahatma’s attitude towards Mahatma Gandhi was not at Delhi Subhas, Sri Guha writes: “In December, to attend to the celebration of the transfer of 1945, Gandhi came to see the senior power on August 15, 1947. He was then at colleagues and followers of Subhas in the Calcutta in his peace mission “when the Dum Dum Jail of Calcutta… whole of the divided parts of India were burning in communal conflagration”. Looking The Mahatma talked to the detenus to the desperate communal situation in the for over an hour and mainly on Subhas. The country, “the Mahatma told Netaji’s elder Mahatma was found to become visibly brother Sarat Bose after leaving a deep sigh emotional when he talked about Subhas. He “only Subhas could save the country today”. touched his head with his forefingers when his eyes were found gleaming as he said very Taking into account Gandhiji’s feelingly; “Netaji ! What a Bahadur he is ! attitude to Subhas after the last Great War,

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Samar Guha contends that “ if Subhas could 6. Louis Fischer, A week with Gandhi, (London come back to his motherland after the last : George Allen and Unwin Ltd., 1943.) Great War the Father of the Nation would 7. Kali Charan Ghosh, Netaji on Mahatmaji, have welcomed the Netaji of the Indian Modern Review, Vol-LXXXVII No.2 people as his new heir apparent.” One has Feb,1950. enough reasons to believe that the Mahatma 8. B.K. Ahluwalia and Shashi Ahluwalia, Netaji would possibly have welcomed Netaji. But and Gandhi (Preface), Indian Academic should he have declared Subhas as his new Publishers, New Delhi, 1982. heir apparent ? One can not really afford to 9. Edited P.N. Chopra, India’s Struggle for Freedom, Role of Associated Movements, be so categoric as to say that Gandhi, who Vol.-111, Agam Prakashan Delhi, 1985. had already declared Nehru as his political 10. M.K. Gandhi, “Non-violence in peace and heir, should have changed his mind to put War” (Navajivan Publishing House, the mantle on Subhas’s head. Taken as a Ahmedabad, 1949.) whole, Gandhi preferred Nehru to Bose. 11. Chattar Singh Samra, Subhas Chandra Bose, Talking about Nehru, Gandhiji said “as for An Indian National Hero, Leadership and political Institutions in India, Edited R.L. Jawaharlal, we know that neither of us can Park and Irene Tinker (Princeton University do without the other, for there is a heart union Press, Princeton, 1959). between us which no intellectual difference 12. Bose/Werth/Ayer, A Beacon Across Asia, can break”. Orient Longman, 1973. 13. Samar Guha, “The Mahatma and The Netaji, References: Two men of Destiny of India” ( S t e r l i n g 1. Girija K. Mookerjee, Subhas Chandra Bose, Publishers Private Ltd., New Delhi 1986.) Publication Division,Government of India, 14. Samar Guha ‘Subhas was ideologically” 1984. nearer to Gandhi than Nehru’. 2. Harijan dated 22.2.42, edited Yusuf The Telegraph, 23rd January, 1987, Vol-V, Meherally, Quit India by Mahatma Gandhi, No.195. (Padma Publications Ltd, Bombay, 1942.) 15. D.G. Tendulkar, “Mahatma, Life of 3. Private papers of Subhas Chandra Bose, Mohandas Karamchand Gandhi”, Volume- Netaji Subhas Chandra Bose sixty seventh V, 1938-1940 (Publications Division, Birth Anniversary, special postage stamps, Government of India, 1969. 23rd January, 1964, (National Archives of India, New Delhi. 4. Abul Kalam Azad, “India wins freedom”, Orient Longman, 1959. 5. Selected speeches of Subhas Chandra Bose, Publications Division, Government of India, Dr. Shridhar Charan Sahoo, Retired Principal, May 1983. Ravenshaw Junior College, Cuttack.

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Gandhiji's Historic Padayatra in Odisha

Balabhadra Ghadai

ahatma Gandhi was a humanist and country. The beginning of Gandhiji’s protest Mradical revivalist who fought not only against untouchability had a wonderful against colonialism and imperialism of response in Odisha. Gandhiji’s ‘fast unto foreigners but also fought against casteism, death’ in protest against ‘Communal Award religious hatred, superstitious practices, of August 1932’ was one of the most social oppression, economic exploitation etc. with equal vigour and dynamism. To him, the institution of untouchability was the “the most painful and difficult social problem, with history has ever cursed the civilized people. Moreover he argued the removal of untouchability as ‘key to Swaraj’. By Swaraj he did not simply mean liberation from foreign rule but it was a society free from all injustice and exploitation. The incorporation of removal of untouchability in the constructive programme of the National successful actions of his life which aroused Congress by Mahatma Gandhi made it a great anxiety in the millions in Odisha. The national concern and gave impetus to the Congress workers engaged themselves in uplift of the depressed classes all over the removal of untouchability in the state. The

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Harijan movement which he started under and Tarun Sahitya Samaj together with the banner of constructive programmes in purses of Rs.400 and Rs. 21 respectively. Odisha occupies a special place in the social Gandhiji felt, ‘the Harijan Movement history of modern India. Gandhiji visited is religious by nature. All great religions owe Odisha eight times. He had spent a total of their existence to the foot marches sixty nine days in Odisha. His eventful fifth undertaken by great spiritual leaders. Puri visit to Odisha in 1934 deserves special is a place of pilgrimage and a centre of significance because he had undertaken religion. So the change over to the really Padayatra or foot-march only twice during religious method of preaching ought to be his life time , first in Odisha in 1934 and undertaken here.’ Cherishing the ideals of second in Noakhali in 1947.This has rightly Buddha, Shankar, Nanak, Chaitanya, the been regarded as the Dharmayatra (Religious great seers of the past, he announced his March) of the messiah who travelled on foot intention of starting Harijan welfare campaign for emancipation of the Dalits of the state. by undertaking Padayatra. Gandhi Gandhiji arrived at the Jharsuguda explained, ‘through experience, I have learnt junction on the 5th May, 1934 at 5 p.m. He that an atmosphere created by going on addressed huge gatherings at Jharsuguda motors and vehicles is quite different from and Sambalpur, collected a good amount of the atmosphere made by going on money for the Harijan Fund and enroute to foot.’Gandhiji’s Dandi March stirred a great Puri he addressed a mammoth meeting at political upsurge in the country earlier. Now Angul on 6 May1934.The vicious attitude his pilgrimage from Puri for Harijan work was of the Deputy Commissioner of Angul to foil destined to arouse profound social Gandhiji’s visit could not be successful. awareness among the countrymen. However, after arrival Gandhiji went straight Gandhiji began his Padayatra on 9 to the dias, saluted the people and began his May 1934 at 5.30 a.m. along Puri – Cuttack lecture in a sitting posture. The collection road. His party included Amritlal Thakar, made by Gandhiji in Angul meeting for Miss Mira Behn, Sushila Behn, Uma Bajaj Harijan Fund amounted to Rs.700 (daughter of Jamunalal Bajaj), Prabhavati approximately. While unveiling the statue of Devi(wife of Jayaprakash Narayan), Balaji Pandit Gopabandhu Das on 8 May 1934, Govindji Desai, Damodar Das, Kaka at Puri he paid higher tribute to his selfless Kalekar, a German journalist K. Butow, work, lofty ideals, unostentatious behaviour Gopabandhu Choudhury, Rama Devi, and exhorted the audience to emulate his Harekrushna Mahatab, Nilakantha Das, Raj ideas. There he was presented with Krushna Bose and a few other leaders. addresses of welcome by the citizens of Puri Jadumani Mangaraj, Satya Narayan

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Sengupta, Bichitrananda Das, Binod phase of Padayatra in Odisha. An advance Kanungo, Surendra Patnaik, Sahadeb Das, party consisting of Pandit Pranakrushna Gajendra Nath Das,Nanda Kishore Das, Padhiary, Gunanidhi Mohanty, Surendra Karunakar Panigrahi and many other Nath Patnaik and Gour Mohan Das was sent workers also joined Gandhiji’s Padayatra. to make arrangement for his Padayatra. Larger and larger crowd followed Gandhiji Starting from Bairi, Gandhiji visited as he marched on. At some places he used places like Champapur, Bheda, Laxmanpur, to visit Harijan habitats advising them to Bahukud, Patapur, Nischintakoili, Kakatia, discard intoxicants and follow simple rules Salar, Kendrapada, Kabirpur Budhaghat, of health and hygiene. While addressing the Jajpur, Manjuri, Bhandaripokhari,Todang public meetings, he urged the higher caste and Goradpur (Bhadrak).There was a Hindus to treat the Harijans as their brothers special arrangement for a hearty reception and to give up the curse of untouchability to Gandhiji’s party by the local Congress and warned that ‘Hinduism will be effaced leaders of Bhadrak. However, with a view altogether’ if this evil is not resisted. to prohibit any open meeting of Gandhiji the On 10th May 1934 Gandhiji visited S.D.O. of Bhadrak, Durga Charan Das had Gopabandhu Sevasadan (Kadua Ashram), imposed Sec.144 in Bhadrak. Gandhiji stayed in its Harijan boarding, addressed addressed the people in batches inside the the Brahmins of Birapurusottampur, who Garadpur Ashram. Gandhiji was impressed were in favour of the removal of at the devotion and enthusiasm of Rama Devi, Subhadra Devi (wife of Harekrushna untouchability. At Satyabhamapur, the Mahatab) and other notable women like Harijans were invited to dine with the team Sunamani Devi, Radhamani Devi (wife of of Padayatris. At Balianta, Gandhiji Pandit Nilakantha Das), Godavari Devi, performed the ceremony of opening the Sobha Devi, Annapurna Maharana, Mangala Kunjabehari Temple to all Hindus, including Sengupta and Manika Devi for promoting the Harijans. Khadi and Harijan welfare. Withered In the evening of 16th May 1934 appreciation he wrote: “I have had the there was a mammoth gathering on the river privilege of mixing with tens and thousands bed of Kathajodi . Gandhiji appealed to of India’s women. I have seen them at work. the people to give up caste prejudices, But nowhere have I seen anything quite intoxicants, abolish purdah, use the like what Srimati Rama Devi and her band homespun Khadi and throw open temples, have been found to do so gracefully and wells and schools to the Harijans. naturally. They have not needed or claimed any special privilege.’’ Gandhiji and party left Cuttack on 16 May1934 in order to attend a meeting of In Bhadrak Gandhiji engaged A.I.C.C. at Patna and again returned to himself with Harijan workers, flood relief and Odisha on 21 May to resume his second spinning. Having covered 156 miles in coastal

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Odisha on foot Gandhiji and his party left like (i) Karma Mandir, Agarpada, present for Wardha on 8 June, 1934 via Balasore Bhadrak district (guided by Harekrushna and Kharagpur. In his farewell address he Mahatab) (ii) Bhadrak Ashram, Bhadrak spoke to the volunteers: “You have laboured (managed by Jivaramji Kalyanji, Iswarlal with rare devotion and never complained of Vyas and Puru Bai) and(iii)Bari Ashram, Bari, overwork. You have laboured night and day a place of present Jajpur district(guided by in order to make the pilgrimage a Gopabandhu Choudhury with the assistance of Rama Devi, Annapurna Devi, Surendra Nath Pattnaik, Binod Kanungo and others) emerged conspicuous for their commendable service in organizing village reconstruction programme and promoting Harijan welfare. Bari Ashram named ‘Sebaghar’(abode of service) by Gandhiji worked for the social and economic uplift of the villagers by the constructive programmes like promotion of Khadi, anti-untouchability campaign, national language, women’s awakening, prohibition, basic education, adult education, dairy, agriculture, tanning and success…..I would ask you to continue the distribution of medicine. The prototypes of work so well begun in the villages. I leave Sebaghar were instituted in different parts Utkal with happy memories of association of Odisha, which spread the Gandhian with you.’ constructive activities to the remotest The historic Padayatra of Gandhiji corners. A new social, economic and political in Odisha for Harijan welfare had a atmosphere was created in a persuasive way tremendous impact on national life. Despite by these institutions. the formidable resistance of the Sanatanists, the pilgrimage of Gandhiji gave a momentum to the programmes like village reconstruction, Harijan welfare and Khadi throughout Odisha and heralded a new era Balabhadra Ghadai, Principal, M.K. College, of social emancipation. Some of the centres Khiching, Mayurbhanj.

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Gandhiji's Visit to Odisha

Dr. Janmejay Choudhury

andhiji was not a philosopher or in which Gandhiji attempted to master and Gacademic thinker in the ordinary sense remake himself there. It was during the stay of the term; he did not spin out his philosophy in London that he became interested in the of life in the seclusion of the study room and study of the ‘Bhagabat Gita’ and also read apart from the hubbub of daily life. He was, Arnold’s ‘The Light of Asia’. first and foremost a man of action, a Karma Gandhiji returned from London in the Yogi to whom service of the poor was the summer of 1891, and set himself up as an service of God; for him God is manifested in advocate. After a short legal practice in his the poorest of the poor. All his social and political ideas took shape and were developed in the course of the civil resistance campaigns conducted by him in South Africa and India. The life of Gandhiji was divided into three phases. The first phase of Gandhiji was passed in South Africa. After passing Matriculation examination he was sent to England in 1888 to qualify for the bar. His account of the stay in London is instructive because it reveals the way

OCTOBER - 2019 69 Odisha Review ISSN 0970-8669 native town and Bombay, he went to South struggle is important both in itself and as a Africa to prepare and conduct the case of a preparation for the bigger struggle Mahatma rich Gujarati Muslim Merchant. He reached Gandhi was to wage in India. It not only there in May, 1893. Though he had gone prepared Gandhiji for the role he was to play there for only one year’s stay, the hard as the leader of the Indian people, but also conditions under which his countrymen lived helped Gandhiji to develop the technique of induced him to remain there for twenty long non-violence resistance. Gandhiji returned to years, fighting against the injustice meted out India as a leader who had mastered an art to them as a result of the race and colour as well as adopted an ideal and knew no prejudice which was rampant in that country. fear or distrust. Of course, during the period he paid short The second phase of Gandhiji’s life visits to India and also went to England in began with his return to India in 1914, and connection with the work he had undertaken. to last till the 15th of August, 1947, when The stay in South Africa from 1893 to 1914 Britain transferred power to the Indian is a very important episode in the life of Gandhiji; it was during this period that he people and India became a Dominion. This found himself and his work in the world. It is the period of achievement, the period in was the initial period of preparation in which which he triumphantly led the stupendous he discovered and developed the strange struggle for national Independence. During and potent weapon of Satyagraha which he this time Gandhiji visited Odisha for the eighth in India during the later period. Though he time to spread the message of national had taken up the case of his poor and illiterate movement and national ideas. His first visit rd countrymen settled in South Africa, he was was on 23 March 1921. He arrived at also practicing at the bar in the earlier stage. Cuttack on 23 March 1921and addressed In short, this period is significant because public meetings at Cuttack, Bhadrak, during this time Gandhiji was engaged in inner Satyabadi, Puri and Berhampur within six purification and self-discipline, and days. Addressing a huge gathering in the developing the method of Satyagraha. He Kathjuri River bed at Cuttack in the evening did not fight for securing the Indians a status of 23 March, he observed that at least one of equality with the Europeans in South lakh people should be enrolled as Congress Africa; he did not even fight to abolish the members in Odisha before June 1921 and social segregation of Indians which he thought the people of Odisha should subscribe three as a problem to be solved. His immediate lakhs of rupees towards Tilak Swaraj Fund objective was the legal equality of Indians. to be spent for the management of national For twenty years South Africa remained the schools, Panchayat system, Khadi and such place of his activities. The South Africa other constructive works. He addressed the

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Muslim women, students and intellectuals in request of Madhusudan Das on 19 August three separate and special gatherings on the 1925. This was his second visit to Odisha. next day. Then he proceeded to Bhadrak He looked into the problems of the Utkal where he spent a day in propagating the Tannery and discussed the matter with some Congress views. After Bhadrak, he visited businessmen of Calcutta. Gandhi’s third visit Satyabadi to see the ideal school of to Odisha was on 4 December 1927, Gopabandhu, and addressed the students, primarily for Khadi work. In this third tour teachers and local people. From Satyabadi he visited Berhampur, Rambha, Huma, he went to Puri where he was given a very Banpur, Benta near Chandapur, Bolagarh, grand reception in the railway station. He Basudevpur, Bhadrak and Cuttack. During discussed the problems of famine with the this time he stayed from 4 December to 21 leaders and also visited some famine- December. In this time he was ill and for affected areas. He addressed a public this he took rest at Cuttack in the residence meeting and the women’s gathering in the of Madhu Sudan Das. town of Puri on 27 March. During his visit to Odisha, he saw the use of foreign cloth in After visiting Ganjam and Banpur, the temple of Lord Jagannath and objected Gandhi came to Bolagarh by invitation of to it very much. He raised the issue in the Niranjan Pattanaik, Aska, Ganjam. Gandhi public meeting in Puri and subsequently the halted three days at Bolagarh i.e. 9,10 and people requested the management of the 11 Dec 1927 to observe the crisis of Khadi temple to change the practice. In fact, about Sangathan and problems of ryots of Bolagarh a year later, the chief priest of the temple areas. Gandhi accompanied by Mahadev appealed our countrymen not to offer any Desai, pyare Lal, Prof. Kalekar, Dr. Kailash foreign cloth to Lord Jagannath as they were Nath Kotak and Raj Krishna Bose arrived pledged to use only Swadeshi articles for at Bolagarh Dak Bungalow at 5 pm on worship. It was a significant lesson for our 9.12.1927. About 60 men were waiting on orthodox people to imbibe the spirit of the road to receive him. Miss Slad or Mira Swadeshi. He observed the day of silence Ben who has been accompanying him on 28th and on the next day left Puri with throughout his tour in Odisha arrived in a Gopabandhu and other Congress workers separate car at 10 pm. Hadu Barik, the to visit Berhampur. Gandhiji’s speeches in barbar of Bandha Sahi at Bolagarh usually the public meetings were translated into Odia shaved Gandhiji during his stay at Bolagarh. by Pandit Gopabandhu Das. Gandhi’s visit Gandhiji in affection offered him a pair of had created an unprecedented enthusiasm Khadi dhoti and napkin which he had kept among the masses in Odisha.Mahatma safely for a long time. Gandhi was suffered Gandhi paid a short visit to Odisha on the from Fever at Bolagarh. So he stayed at Dak

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Bungalow. Gandhi visited village Chura on humiliated that whereas I cannot put up with the morning of 10th December 1927. He oppression for foreigners, my own country’s visited about 6 to 7 houses and talked with Zamindars or officials have been frightened the householders about their condition of life. are given to me I propose visiting them and He advised them to use Khadar and stick to if the names of the Zamindars are also given spinning. Gandhi praised this village due to I shall go and discuss the subject with them. Hindu-Muslim unity. He was astonished to Fear is more deadly than diseases, and I ask see the Women Charakha Centres in the them to give up fear, so that the work of those house of Ghana Swain. who frighten might automatically cease. Give Gandhi’s speech at public meeting, up drink, gambling and prostitution. So that Bolagarh was ‘Fear is more deadly than you can be pure enough to attain God. disease, such as Cholera, Smallpox or Though I have not come to raise purses in Malaria. Disease wastes only the body, while Odisha I don’t hesitate to beg even from the fear destroys the soul; and men of fear cannot poor for the sake of Khadi. May God bless understand God. He who is god fearing takes you.’ Gandhi also had some conversation the name of God, cannot fear men. I cannot with untouchables present at the meeting. He dismiss as untrue reports of friends who have advised them to give up drinking and the informed me that you have been frightened habit of taking flesh of dead cattle which he by the Police and others who have told that had never heard in any part in India except Government would arrest all those who came Odisha. Those who were prominent to me. I am aware of nothing for which amongst present in the meeting, they were Government should make arrests and Dr. Atalabihari Acharya of Cuttack, I know Government has not till now asked Raghunath Mahapatra, Krupasindhu Hota, people not to contribute to funds raised by Raj Krishna Bose, Murari Tripathy, me. I understand that Odisha being poor, Dukhishyama Mahanty, Raghunath Sahu Zamindars and officials want to keep people Baban Mahapatra, Rafiudhin Khan, Golam under fear for their own selfish interests. I Mustaffa and Balakrushna Pattanaik. On 12 have found something striking in the same December Gandhi attended the general atmosphere since Banpur. I cannot make out meeting at Begunia. The cream of his speech how it will satisfy in the Government if people was ‘to be courageous.’ On the same day are kept off from me, or Khadi work is he left this place for Puri through Khordha interfered with. I cannot bear the thought that town and Jatni Railway station by train. anyone should oppress another and feel During his stay at Bolagarh, Gandhi wrote ashamed that such poor unsophisticated letters to C.F. Andrews (10 Dec 1927), people receive such treatment. I feel C. Rajgopalchari (10 Dec 1927),

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Sri Prakash (11 Dec 1927), Harijivan Kotak In fact, the local Zamindars and the police (11 Dec 1927) and Sabarmati Ashram had conspired to frighten the ryots not to Women (12 Dec 1927). meet Gandhiji or to take part in any Before his visit, he described the demonstration in his honour. While Gandhi condition of Odisha in a most pathetic tone. going to Bolagarh after Banpur tour, he “It is to my mind” he said “an epitome of our delivered a speech at a village named Benta distressful condition. Odisha regenerate is to near Chandapur National Highway No.5. me the regeneration for the whole of India. Here many local leaders of Ranpur attended It is a land which need not be the poorest in the meeting. It highly cooperated to the the country. Its people are in no way inferior People’s Uprising of Ranpur. Then Gandhi to those of the other parts of India. They reached at Bolagarh and stayed there for have a fine history all their own. They have three days. Gandhi’s fourth visit to Odisha magnificent temples. They have the Lord of was on 22 December 1928 while going to the universe in their midst, who knows no Calcutta. He stayed at Jharsuguda of distinction between his creatures. And yet, Sambalpur and delivers a speech at the same sad to relate, under the very shadow of the venue. On 5 May 1934 Gandhi visited mighty temple people die of hunger in Odisha for fifth time. Because after his thousands. It is a land of chronic poverty, release from jail, he decided to undertake a chronic famine and chronic disease. wide tour in the country to rouse public Nowhere have I seen in the eyes of people consciousness against the social evils. So he so much blankness, so much despair; so came to Odisha in this connection. On 5 much lifelessness as in Odisha. During his May he reached Jharsuguda in the district of tour to Odisha in December 1927 Gandhiji Sambalpur by train. He then travelled to visited several Khadi production centres of Meramandali by halting at Sambalpur and the All-India Spinners’ Association. The Angul. In both the places he addressed public people were afraid to approach him. He was meetings and collected funds for Harijans astonished to find how the people lived in a welfare. From Meramandali he took the train perpetual state of fear. The National to Puri where he reached on 6 May. The awakening he felt had not succeeded in next day he spent as his day of silence and rousing their spirits. With much pathos he on 8 May he announced his novel said: “Never since the days of Champaran programme for removal of untouchability in 1916, have I witnessed such death like from the masses by undertaking Padayatra quiet as I did on entering political Odisha in Odisha. Like an ancient sage propagating through Banpur. And I fear that the quiet of his message by sacred marches on foot Odisha is worse than that of Champaran”. throughout the countryside, Gandhiji was

OCTOBER - 2019 73 Odisha Review ISSN 0970-8669 determined to root out the evil from the Hindu The occasion was to attend the fourth annual society by his sacred mission which began conference of ‘Gandhi Seva Sangha’ and from Puri, one of the most famous religious ‘Utkal Khadi and Village Industry’ exhibition centres of the Hindus in India. On 9 May at Berboi near Delanga in Puri district. Village 1934, the Padayatra began from Puri. That Berboi was selected for the place of the famous march was not only a novel fourth annual conference of Gandhi Seva experiment in India, but also it provided a Sangha because of two reasons i.e., firstly, unique experience for Gandhiji. He realized here an ardent follower of Gandhiji, Pandit that by travelling on foot though distance Krupasindhu Hota had started an Ashram covered was much less, yet greater amount since 1934 and trained the youth on ‘Gram of work was done by coming into intimate Swaraj’. The Ashrama established by Pandit contact with the people. He hoped that the Krupasindhu in that village became Congress workers in different parts of India prominent, because its inmates got Gandhiji’s would undertake similar Padayatra to carry direct supervision. Secondly, this place was his message for the removal of untouchability well communicated both by rails and roads. to every home. In fact, Gandhiji could The fourth annual conference of Gandhi Seva personally realize the problems of Harijans Sangha began on 25 March 1938 and when he visited several Harijan habitats in continued up to 31 March 1938. Here course of his march from Puri to Cuttack. Gandhi was accompanied by Kasturaba On 16 May he went to Patna to attend the (wife), Mani Lal (son), Sushila (daughter in All India Congress Committee Meeting and law), Aruna (grandson), Durgaben, Sardar again returned to Odisha on 21 May 1934 Ballabha Bhai Patel, Maulana Abul Kalam which was his sixth visit to Odisha. On that Azad, Khan Abdul Gafar Khan, Dr. day he started the second phase of the , Acharya Krupalini, programme from Bayree, small railway Mahadev Desai, Jamunalal Bajaj, Dr. station in the district of Cuttack, and Prafulla Ghose, Thakkar Baba and others. continued his missionary programme till 7 Prominent Odia leaders who joined this June 1934 when he reached Bhadrak. On conference were Gopabandhu Choudhury, the whole he covered 156 miles in coastal Rama Devi, Pandit Krupasindhu Hota, Odisha by foot. For him it was a sort of Acharya Harihar Das, Binod Kanungo, spiritual experience and he realized the Annapurna Maharana, Biswanath Das, problems in Indian villages by his long 26 Manmohan Choudhury, Dibakar Parida of days’ Padayatra in one of the poorest Ranpur, Raghunath Mahanty of Ranpur, provinces in India. Agadhu Baral, Madan Mohan Das, Banamali After four years, again Gandhi visited Ram, Achyuta Ram, Muralidhar Das, Odisha for seventh time on 25 March 1938. Buridhin Khan, Dayanidhi Parida, Sridhar

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Das (from Nayagarh), Sukla Behera, Gajapati met Gandhiji and presented an Banchanidhi Senapati, Lakshmana amount Rs.1116/- to ‘All India Village Maharana and others also. There are four Industry Association. At any way Berboi thousand people from all over India joined conference adopted resolutions reiterating its the conference. There are 118 volunteers, commitment to do welfare of the society. 30 helpers, 9 co-operators and 3 officers Some of these resolutions confirm Gandhiji’s deployed to conduct the conference. On 25 involvement in mass mobilization on March afternoon the conference was started constructive works. under the chairmanship of Kishorlal Resolution- 2(a): Masruwala, the president of Sangha. In the evening, Gandhi started his speech in Hindi. ‘Any member who according to the Gandhi and his followers who were with him principles of the Sangha do not spin 2000 stayed at Berboi for seven days. The people gauge thread per month should leave the Sangha immediately’ in and around, irrespective of caste and sex being attracted by Gandhiji’s speech and Resolution-3(a): entrepreneurship joined the constructive 'As there is shortage of drinking water and works with him. They engaged themselves water for agriculture in the country, the in cutting of threads; digging and renovation members and the countrymen were of wells and ponds, cleaning of villages, requested through this resolution to join in setting up playgrounds, gardens and firms the venture of digging and cleaning of wells. etc. Many of the workers were also engaged For the purpose, they should collect funds in teaching children at Gram Pathasala and and offer physical labour.' trained the people about proper hygiene and sanitation. During these days, prayers, Suta Resolution-3 (b): Yagna and physical labour were done This Conference also prescribed for all types regularly by the delegates of the conferences. of workers who worked in villages that they Some prominent persons and dignitaries met should engage themselves in cleaning and Gandhiji during his stay at Delanga. On 27 repairing of village roads, use of latrines, March, the President of Cuttack Municipality digging of wells and ponds for drinking and Satyanarayan Sengupta, Ray Bahadur agricultural purposes, preparing play Lokanath Mishra, Rai Saheb Siris Chandra grounds, gardens according to the needs of Bose and the Mahanta of Emar Math, Puri the village, sought co-operation from met Gandhiji at Berboi and expressed their neighboring villagers on these works and grievances. In the last day of conference, the maintained the record of accounts of these Paralakhemundi Maharaja Krushna Chardra works.

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Resolution-3 (c): its product. Gandhiji also proposed to open Distribution of medicines and management cow-sheds in large number. of Panthsalas should be continued as part of So Mahatma Gandhi's visit to the programme. Berboi, Delanga, Puri was grand successful. Resolution-3 (d): Gandhiji came to Odisha for last time or for eight times on 20 January 1946. He joined Eradication of Untouchability two general meetings at Berhampur and * To come closer towards Harijans and Cuttack. set examples for others to do. The third phase of Gandhiji from the * No distinction between any workers middle of August, 1947, or from the start of and the Harijans. the Direct Action by Muslim League one year earlier, to his martyrdom on the 30th of * Allow Harijans to enter to home. January, 1948, is of the nature of a climax. * Treat them as guest, inter - dinning with The world-wide homage paid to Mahatmaji them. on his death was unique and unparalleled in * Rear a Harijan child keeping him in one’s the history of the world. Never before was home. flags flown half mast in all the capitals of the world and on the offices of the U.N. to * Visit Harijan Sahi and serve them. honour a citizen who had no wealth and no * Any work done by the Harijans should official status, no academic distinction and not be treated as inferior. So do the no title or political authority. The homage to same job with interest. Gandhi was humanity’s homage to morality and religion, to truth and non-violence, to Resolution-4: the spiritual values of life as against material The aim of Sangha was to look the values. economic and moral development of the countrymen. Protection and care of cows would result in economic progress as well as practice of non-violence. Therefore service to cows drew attention of the members of the conference. They Dr. Janmejay Choudhury, Lecturer in History, campaigned on utilization of cow’s milk and Sri Jagannath College, Kaipadar, Khordha.

OCTOBER - 2019 76 Odisha Review ISSN 0970-8669 Mahatma Gandhi : The Editor and Journalist

Souribandhu Kar

Lord Linlithgow, the Viceroy at New Delhi Editor of the Times of India he wrote, once said, “Gandhi is the biggest thing in “Publicity is our best and perhaps the only India”. weapons of defence”. Yes, Gandhi is unique. In October 1899, the Boer He first came across war broke out. Gandhi a newspaper in London, when participated in it with Indian he went there to study law. He volunteers to serve the sick and could hardly think at that time wounded. He shared his that he will be associated with experience in the Bombay the newspaper world edition of Times of India. throughout his life. To safeguard the Indian His first article was interest in South Africa, Gandhi published in the issue of thought of a weekly because he February 7, 1991 under the wanted publicity to arouse the caption “Indian Vegetarian” in public opinion among the ‘The Vegetarian’ the organ of Indians staying there. Vegetarian Society. He He recorded later : contributed nine articles to this I believe that a struggle magazine depicting the diet, which chiefly relies upon internal customs and festivals etc. of strength cannot be wholly India. carried on without a newspaper South Africa where he — it is also my experience that was thrown in to the whirlpool we could not perhaps have of politics shaped him as a educated the local Indian Journalist. In a letter to the community, not kept Indians all

OCTOBER - 2019 77 Odisha Review ISSN 0970-8669 over the world in touch with the course of Gandhi started newspaper in India events in South Africa in any other way, with where his ideas-social, political or economic the same ease and success as through the as well as the plan of action to achieve those, Indian opinion, which, therefore, was were published. The papers may be called certainly a most useful and potent weapon as views paper. As he wrote, “newspaper, if in our struggle. Indian opinion was reflected otherwise well edited, can become a most in the publication on 4 June, 1903. The first powerful vehicle for transmitting pure ideas editorial “ourselves” was written by Gandhi. in a concise manner”. The language was very simple and the Margarita Barns wrote in his book content therein directly appealed the people. “the Indian Press” as such : “In India, from He wrote, “We need offer no Raja Ram Mohan Ray to Keshab Chander apology for making an appearance. The Sen, Gokhale, Tilak, Feroze Shah Mehta, Indian community in South Africa is a Dadabhai Naoroji, Surendranath Banerjee, recognized factor in the body politics, and a C.Y. Chintamani, M. K. Gandhi and newspaper, voicing its feelings and specially Jawaharlal Nehru, there is a distinguished line devoted to its cause, would hardly be of public men who have used, and are using, considered out of place : Indeed we think, it the press as a medium for the dissemination will supply a long felt want”. of their ideas of moral values.” The Indian opinion was the foolscap Gandhi arrived in India on January sized, three column journal started publishing 9, 1913. Journalism did not establish as a South African Indian news and views. profession. Advertisement was not playing Through the columns of the Indian opinion, that important part as of today. Gandhiji was he was reproducing the biographies of great not only connected with Indian opinion, he men and women of the World, to inspire his started contributing articles to other fellow countrymen. newspapers. In an article to Gujurati Daily, Gandhiji was writing incessantly “Hindustan” his views on the newspaper is boosting upon the morale of civil register. He noteworthy. said, “during 10 years, that is until 1914, He wrote, “In my humble opinion, it excepting the intervals of my enforced rest is wrong to use a newspaper as a means of in prison, there was hardly an issue of Indian earning a living. There are certain spheres of opinion without an article from me.” work, which are of such consequences and The Satyagraha struggle continued have such bearing on public welfare that to till 1914 and it could not have successful undertake them for earning one’s livelihood without the Indian opinion. It awakened the will defeat the primary aim behind them. Indians to their rights and privileges. When further, a newspaper is treated as a

OCTOBER - 2019 78 Odisha Review ISSN 0970-8669 means of making profit, the result is likely to October 7, 1919. The Young India was be serious malpractices. It is not necessary published after a day of the Navajivan. to prove to those who have some experience While editing Navajiban he wrote, of journalism that such malpractices do “The editing of Navajivan has been a perfect prevail on a large scale. revelation to me. Whilest Young India has “Newspaper are meant primarily to little more than 1200 subscribers, Navajivan educate people. They make the letter familiar has 12000. The number would leap to with contemporary history. This is a work of 20000, if it would but get printer to print that no mean responsibility. It is a fact, however, number. It shows that a vernacular that renders cannot always trust newspapers. newspaper is a felt want. I am proud to think Often, facts are found to be quite the that I have numerous readers among farmers opposite of what has been reported. and workers. They make India …… The English journals touch but the fringe of the If newspapers realized that it was ocean of India’s population.” their duty to educate people, they could not but wait to check a report before publishing On the demise of Lokamanya Tilak it. x x x the reporting of the speeches in Indian on August 1, 1920, Gandhi wrote an obituary newspapers is generally defective. It is often in the Young India. observed that newspapers publish any matter It reads, “A giant among men has that they have just to fill in space. x x x These fallen. The voice of the lion is hushed ….. newspapers cannot escape criticism merely His patriotism was a passion with him. He because they save the people, on the whole, knew no religion, but love of his Country …. it would be seen that the existence of His courage never failed him. His optimism newspapers promotes good and evil in equal was irrepressible .... In the battle of freedom, measure.” he gave no quarter and asked for more.” Under the editorship of Gandhi an Gandhi was not only a journalist par unregistered newspaper called the excellence, as an editor he used to advise “Satyagrahi” was published from April 7, other editors and journalists. He gave advice 1919 protesting against the Rowlatt Bill. to his son Manilal, who was editing the Indian Subsequently, a band of young Gujaratis opinion that “The editor has to be patient started an English Weekly, Young India. The and seek for the truth only”. editorship of the Young India was offered to After his release in April 1924, he Gandhi, which he gladly accepted. The wrote a series of articles in the Young India Gujurati monthly the “Navajivan”, under the giving details of his prison life. When friends same management, was also placed at his asked him to take a few months rest, he said, disposal. The Navajivan first appeared on “editorial job would be for him rather a kind

OCTOBER - 2019 79 Odisha Review ISSN 0970-8669 of mental recreation than a task”. He was Gandhi. The uniqueness of Gandhi is beyond writing on all subjects not merely politics. all questions, and is deliberate and at the same He believed in the liberty of the time fundamentally effortless merging of Press, when the Bombay Chronicle had to himself with the people of India, in the pay a fine for a defamation suit, Gandhi wrote modern Indian context, amazing. an article in Young India, “Below the Belt”. Let us conclude with the great He wrote on August 7, 1924 : “The Press homage paid by no other than one of the Law is gone only to be replaced by new great creators Rabindranath Tagore, once activities under the law of sedition and libel said about him. ……” "He (Gandhi) stopped at the The next paper Gandhi associated thresholds of the huts of the thousands of was “Harijan”. The paper Harijan first the dispossessed, dressed like one of their appeared on February 11, 1933. Shri R. V. own. He spoke to them in their own Shastry was editor. Explaining the term language, whereas living truth at last, and not “Harijan”, Gandhi wrote, “It is not a name quotations from books. For this reason the of my own coining. Some years ago, several “Mahatma” the name given to him by the “untouchable” correspondents complained people of India, is his real name, who else that I used the word “asprishya” in the pages has felt like him that all Indians are his own of the Navajivan. “Asprishya” means literary flesh and blood? In direct contact with truth, untouchables. I then invited them to suggest the crushed forces of the soul rise again, when love came to the door of India that door was a better name and one of the untouchable opened wide. At Gandhi’s call India correspondents suggested the adoption of blossomed forth to new greatness, just as the name “Harijan”, on the strength of its once before in earlier times, when Buddha having been used by the first poet saint of proclaimed the truth of fellow- feeling and .” comparison among all living creatures.” Why Gandhi has taken up journalism As Mr. Louis Fischer commented, and editorial ? Gandhi wrote in the Young “He was an editor leading his readers to the India of July 2, 1925. “I have taken the righteous path. He was “” or father of journalism not for its sake but merely as an all. He did not like to be called “Mahatma” aid to what I have conceived to be my mission and with his frank sincerity declared the in life.” So he was convinced that the aim of mission of his life.” journalism was service. Gandhi was not only a journalist, editor but a great writer. No one has used Souribandhu Kar, Plot No. 5012/ 5853, Gajapati the staff of words on a massive scale than Nagar, Bhubaneswar — 751 005.

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