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SYNTHESIS OF MARXISM AND GANDHISM IN THE NOVELS OF MULK RAJ ANAND Thesis submitted to the Bharathidasan University in partial fulfillment of the requirements for the award of Degree of DOCTOR OF PHILOSOPHY in ENGLISH By A.Noble Jebakumar,M.A.,M.Phil., DEPARTMENT OF ENGLISH A.A. GOVERNMENT ARTS COLLEGE MUSIRI- 62 12 01 MARCH 2011 Declaration I hereby declare that this Thesis entitled Synthesis of Marxism and Gandhism in the novels of Mulkraj Anand is a record of first-hand research work done by me during my course period 2006- 2011 and it has not formed the basis for any Degree, Diploma, Associateship, Fellowship or any other similar titles. Tiruchirappalli A.NOBLE JEBAKUMAR Date: Dr.C.Rajappan, MA.,MPhil.,PhD Principal Imayam Arts and Science College, Thuraiyur (T.k) Trichy Dt Certificate of the Supervisor certified that the thesis entitled Synthesis of Marxism and Gandhism in the novels of Mulkraj Anand submitted for PhD Degree by A.Noble Jebakumar , Reg No. 24488/Ph.D-2/English/P.T/April 2006 is a record of the research carried out by him under my guidance and supervision in accordance with the requirement of the PhD degree of the Bharathidasan University; that the thesis has not previously formed the basis for award to the candidate of any degree, diploma, associate ship, or fellowship or any similar title, and the thesis represents entirely independent work on the part of the candidate. Place: Thuraiyur Dr.C.Rajappan Date: (Supervisor) Acknowledgement My foremost and sincere thanks to my respected guide Dr.C.Rajappan,M.A.,M.Phil.,PhD., Principal, Imayam Arts and Science College who sends out positive thoughts to activate the world around me positively and draws back to me positive results . I thank the Principal of Aringar Anna Arts College, the HOD of English, all the staff and Librarian and the entire fort for their enthusiasm to make me understand that my dreams are the reality of my future. I wish to express my gratitude to my Chairman and the Management of JJCET for showing me that the letter ‘O’ is not only the last letter in zer o but also the first letter in the word Opportunity. I am much obliged to my Parents for the benefit which they confer to me by giving me a precedence in the assembly of the learned. I extend my sincere thanks to my loving wife Mrs.M.B.Jessieraj, a champion who sees beyond the dangers, the risks, the obstacles, and the hardship in getting up this thesis in a book form. Above all I thank Almighty for his Guidance and mercy on me. A.NOBLE JEBAKUMAR A Note on text UT UNTOUCHABLE OWC THE OLD WOMAN AND A COW TR THE ROAD CL COOLIE TLB TWO LEAVES AND A BUD INDEX Certificate i Declaration ii Acknowledgement iii A Note on Documentation iv Chapter Title Page no I Ceaseless crusaders against injustice with a mission 1 II Thirst for the Casteless and the Classless society 27 III Anand’s eye on exploitation 71 IV Struggle against traditional canons 115 V Marxism and Gandhism an open straw 156 VI Summing Up 185 Bibliography 198 CEASELESS CRUSADERS AGAINST INJUSTICE WITH A MISSION Marxism and Gandhism both are equal in attributes. Gandhians always fight for their rights in non-violent way until they obtain, but Marxist approach lies in both ways to obtain the satisfaction of their attainment. The Marxist Approach is based on the theories of the philosopher Karl Marx. These theories were developed specifically to analyze how a society functions where there is constant change. Marx Philosophy is meant to be used as a tool to bring about change. The capitalistic system caused the alienation of the workers, therefore causing them not to be able to live to the fullest Capitalist system would eventually cause the proletarians to rise up against the upper classes in a bloody revolt and replace the system with a communist one. Marx mainly focused on economics, particularly the material forces of production, distribution, exchange, and consumption. Marxist approach concentrates mostly on the relationship between the test and reality; those using the methods tend to look at tensions and contradictions within a literary work. Marxism originally developed to analyze just such tensions and contradictions within society see literature as intimately linked to social power, and thus their analysis of literature is linked to larger social questions ultimately past of a much larger effort to uncover the inner workings of society. Formalists generally look at a piece of literature as self-contained entities while those analysts using by the Marxist method of analysis to look at the unresolved tensions or conflicts. In terminology of Marxism, both the slave and serf were exploited because they were both forced to work for someone without getting full compensation for their labor and the outcome of their labor were forcibly appropriated by someone. Under Capitalism, as under feudalism and slavery, labor is also exploited. However, such exploitation is less obvious than it was under feudalism or slavery. A crucial difference between exploitation of the worker under capitalist conditions and exploitation of the serf and slave is that the former must exchange their labor to acquire access to their means of sustenance, while the serf and slave must exchange their labor despite their access to their means of sustenance. Historically, the bargain has come in the form of collective bargaining through unions and strikes for better working conditions, shorter working days, and better wages. Over time, the owners and employers have had to concede to some of these demands but have discovered remedies to continue exploiting the working class. People gained shorter working days but they were forced to work harder and be more productive, without any increase in wages. In the first half of the 19th century, many writers who described them as socialists and later who would be called "Utopian Socialists” wrote down images of what they believed to be the ideal human society. Some of them also created small communities that put their ideals into practice. A constant feature of these ideal societies was social and economic equality. Because the people who proposed the creation of such societies called themselves socialists, the word "Socialism" came to refer not only to a certain moral doctrine, but also to a type of Egalitarian society based on such a doctrine. Marx persuaded that social and historical processes followed patterns of behavior that can be distinguished through informed investigation of socio- political and economic phenomenon. That a rational and scientific approach to the social sciences could lead to awareness and understanding of the human condition and it’s political and economic manifestations that might then be instrumental in creating a just society where the exploitation of one human being by another could be eliminated. According to Gandhi there are five characteristics of non-violence, that is complete self-purification, no inflicting of any sort of injury: physical, psychological, financial, etc., violence is utter loss of self-control, victory and defeats have no place in non-violence, and non-violence ensures social orderliness which is the main ingredient of self respect, equity and happiness. Movements of Gandhi and Marx are to reform the society with common attributes. Gandhi speaks for the common people, as do Marx. Gandhi includes women in his movement, and returns to them the respect that has been denied to them thus far in this capitalist society, as do Marx. Gandhi envisions a society in which everyone works and private property is abolished, as Marx does. Marx, too, believes that capitalism has failed in its attempts to bring happiness and comfort to people. To say that, much as the support of political action against British colonialism – put power back in the hands of Indian government are not compatible with the movement of the working class. The philosophy of truth is a sufficient foundation for any progressive social movement. Gandhi insists upon a return to old ways to ancient class systems, self-sufficient labor, and predominant religion. Gandhi cannot force Indian society to move backwards. What would it take to pull this reactionary veil from his eyes? Though there are surely many areas in which both opinions differ, Marxism will expand upon only four: religion, division of classes in society, industrialization, and the nature of revolution. Gandhi’s political aspirations are tainted by religion. He believes that religion and morality should be inherent in India’s political structure. But Marx is not ready to accept any moral appeals of Gandhi because he has very little patience on Gandhi’s insistence that India’s government should find its roots in the ancient spiritual teachings of Hinduism. Religion is simply a part of man’s consciousness, and it changes as the ruling class changes. Working people practices religion because it offers them a happy alternative to their miserable lives in whatever alternate life follows. However, Marxism explains to Gandhism in more detail shortly, when working people overthrow their bourgeois rulers, they will have no need for this religion which Gandhi holds so dear. They will have contentment on earth, and religion will be rendered obsolete. While religion may find a place in the ideal society that Gandhi’s envision, it is irrelevant in the real society that Marx laid before Gandhi; a real society, developed not by religious philosophies but by the development of humankind’s labor. Marxism no longer considered the society as four classes, or “varnas”, as Gandhism referred. The four classes Brahmin, Kshartriya, Viaishna, and Shudra as spiritual, protective, mercantile, and manual labor classes. Gandhism certainly see that man requires certain means of subsistence to survive, such as food, shelter, and clothing.

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