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. In contrast to other animals, man can produce this means of subsistence himself. What individuals produce and how they produce it comprise their “mode of production”. Through their mode of production, individuals express themselves. Therefore, “the nature of individuals depends on the material conditions which determine their production”. The development of a country, therefore, depends solely on the extent to which the division of labor within the country has been developed. Marxism shall take us through these stages of development, starting at the first stage of ownership: the tribal stage.

At the tribal stage, labor is confined to the family and slaves. Its true the slaves have existed as the products of war bartering since the beginning of civilization. It is not an institutionalized slavery, but an informal, latent sort. At the next stage, which one refer to as the communal stage, the division of labor is developed further. While all work is still based upon communal association, private property begins to appear occasionally. At this Stage of the division of labor that slavery becomes institutionalized, and the class distinction between citizens and slaves is realized. However, real opposition between a “working” and

“ruling” class emerges in feudal society, the next stage of the division of labor. It is then that “nobles” begin to exert power over lower members of society, “serfs.”

Opposition forms between country and town people. Artisans in towns form guilds so that they can protect their labor from the powerful nobles. These guilds are the kernels of the next, and Europe’s current, system of the division of labor: capitalism. Capitalism, the society in which the seemingly uncontested ruling classes, the bourgeoisie, own the means of the production carried out by working class, the proletarians.

According to Marxism division of people into classes as per the caste will consider to be meaningless, for instance the four into two as the bourgeois

(capitalist society) and proletariat (working class). India had been pulled into capitalistic disease through British by compressing the feudalism in the ways of improvements in humankind’s technological advancements like criticizing the railroads, lamenting the division of labor.

On the approach of Marxism When the proletarian class of the capitalist society overthrows the ruling class, they, the producers, will have access to the means of production. Capitalism, the wild beast that both Marxism and Gandhism so detest, will undo itself in due time, the communal society that will be created by the rise of the proletarians to power is not so different from the united India that envisioned. It is, indeed, better, it no longer demands the presence of religion that wearies one as Marxism too. It will allow India to share the interest of the working class, for the first time ever a universal interest among the capitalist nations of the world. The defeat of capitalism is the common goal.

Both envision a society in which gross surplus in the hands of a few no longer exists. While considers the flaws in the vision of India’s future, Gandhism would do good to forgo religious ties and ancient beliefs. Indian people do not need moral education, rather they need political education. A strong band of politically educated citizens would be the best weapon to eradicate the capitalist society reasoning the importance of Gandhism.

December, 12, 1905 is a beautiful day dawns a new hope to the exploited people and the greatest exposure of Indian writing in English. Anand’s literary output was influenced with a political commitment which conveyed the lives of

India’s poor in a realistic and sympathetic manner. He had been involved in

India’s freedom movement, been impressed by Marx’s letter on India and his general political frame work and had been a co-founder of India’s greatest

Literary movement in the 1930’s.

Being a raising son of a metal workers family with an army background in

Peshawar, he witnessed the bloody reality of colonial rule with the Jallianwala massacre at Amristar in 1919. He threw himself into Gandhi’s non-cooperation

Movement like other Indian of his generation. He received eleven stripes in his back for leading the student agitation against British and was also imprisoned.

Anand came to study at University College London in the autumn of 1925. Unlike most Indian students at that time he had to work in Indian restaurants and later for a publishing firm to earn his keep as his family was not in a position to fully finance his studies. But he also became part of the literary crowd known as the

‘The Bloomsbury Group’. He got relationship with T.S.Eliot, Leonard and Virginia

Woolf , E.M.Foster and John Strachey and many others over here. He feels uncomfortable and feeling perplexed over here. Even the club impressed him. At that time in London is the center of English speaking intellectual world and he had hoped to meet with like-minded individuals who shared his anti-colonial liberal views. Many writer came to know about India by the help of Rudyard

Kipling’s ‘Kim’ with a surprise that T.S.Eliot says that Gandhi was an ‘anarchist’ and that Indian society should concentrate on cultural aspects of their society and leave the politics of governance to the British, these kind of illusions and dialects came out after the influence of Rudyard Kiplings.

As an Indian student in London, Anand found himself popular with the literary set and fortunately for him. Not all writers were as parochial as Eliot. He found himself drawn to the Woolf’s and, more importantly, E.M.Foster in an early approach. Anand position in ‘A Passage to India’ to be the best fictional writing on his homeland as this went beyond the orientalist conceptions of the ‘natives’ and attempted to depict the complex often contradictory and mostly confrontational impact of colonial rules in India. He had wanted to write about the mundane, everyday life experiences of Indians who were not kings or Gods.

Anand was greatly impressed by James Joyce ‘Portrait of the artist as a young man’ as it was a new literature infused with Irish Nationalism. In 1927 Anand went to Ireland and enjoyed the writings of Yeats because his work represented the lives of ordinary people in villages and towns. This was to be his model as he said about his first novel UNTOUCHABLE in 1935. It is a story based on life of the downtrodden, despised and oppressed section of Indian society, the outcast

(who were in the bottom the caste hierarchy). Even though he was born in the family of kshathriya caste warrior family which is placed below the top caste of the Brahmin priest, he used to play with the children of sweepers often and as a child he had been shocked and digested by the suicide of a relative who had been disowned by his family for daring to share her food to a Muslim for this too was regarded as pollution. Anand had always been disgusted with the opposed religious sectarianism, communalism and caste society. His soldier father had been involved with a Hindu reform movement Aryasamaj. But Anand kept his distance despite his opposition one child marriage and the prohibition of widow remarriage, the movement was also quite evangelical in its attempts to

‘reconvert’ Muslims to the true faith. In a view of Anand it harboured deep anti Muslim sentiments with which he would have no truck. For Anand literature should be an interpretation of the truth of the people lives. It should be written from felt experience and not books. It was for this reason that he returned to

India briefly in 1929. Being influenced by Gandhi, he came to his ashram in

Ahmedabad, where he showed Gandhi was extremely critical because he claimed there was too much of the “Bloomsbury” feel to it, on which he was probably right. While there he lived like a disciple and dued his share of cleaning the toilets. In this period Anand revised his book considerably and when Foster read it his ‘Robot’ to those who complained about the ‘Dirt’ in the novel, was that

“ the book seems to me indescribably clean… it has gone straight to

this heart of its subject and purified it”.(UT, 5)

Even though the UNTOUCHABLE is one of his best novels 19 publishers were reluctant to publish because of ‘dirt” subject but every publisher is ready to publish on account of E.M. Foster’s preface. Anand praised Foster for his help to write preface even the English men never like the central character namely called hero as a Latrine Cleaner. Anand displays compassion for plight of Untouchable but never sentimentality. His ideas are deviating from Gandhi’s idea on Harijans.

Anand may call fiction as a debate between oneness of humanity like Gandhi and upcoming as a volcano when suppression hits in London. He was conscious not only of colonial racist stereotypes of Indians that were prevalent among some

British workers. In the year 1926 in London a general strike took place and was to have a profound effect upon him. British strikes and its supporters are compared to Indian situation as colonial rule made by natural sympathies. His outrage at the way the state treated the strikers was only outstripped by his astonishment at the attitudes of the majority of his fellow students who were happy to scab and volunteer to help run trains, trams, and tubes. Anand saw this as treachery and he quickly associated himself with a small group of students who ‘refused to be bullied by the others’. London was a home to many students from India throughout the 1930’s and 1940’s and Anand soon found himself gravitates towards the group of writers who would meet in people’s living rooms to recite poems and short stories, and above all to discuss the struggle in India and the International crisis with the forward march of fascism in Europe. He was invited to represent India on the platform at the world congress of writers against fascism in Madrid in 1935.But he is aware of the fascism threats of writers in

Europe and the mortal danger held for humanity. In 1935 he set up the All India

Progressive writers’ Association (AIPWA) along with a communist writer of India

Sajjad Zaheer after he met all the European writers. He penned his first manifesto of their Association with minor adjustment in Lucknow in 1936,April, this in an Pen-Indian Organization which represents all the major linguistics regions of India and was staunchly secular in outlook and politically committed to the project of an independent United India with social justice and equality. Over here more than 30,000 members were writing literature in all about Indian vernaculars. This Literary Association acted also as a social and political movement closely aligned to the Communist Party of India and to align by

Nehruvian nationalism is in no small way to be credited to Anand. Though he never joined in communist party, claiming the party would never have been able to tolerate him.

The novels of Mulk Raj Anand focus attention on the exertion of untouchables, exploitation, scarcity, misery, labour, appetite, religion, zeal status of women, economic insecurity and so forth. The forfeit of browbeaten to the highest pinnacles of dignity, eradicating the social evils and social reforms form the corner stone of his novels. There is a strong wave of protest and reform in the novels of Mulk Raj Anand.

The problem of untouchables is a vital one because India is a caste ridden society that is why Gandhi gives importance to convert the minds through religion and takes part in Anand’s novels as Gandhism. The problem still lingers in Indian society. Anand believes that it is a sky-scraping time for us to raise our voice against the exploiting forces like sectionalism, snobbery, contempt, fatalism, capitalism, colonialism and racism which are the root causes of modern man’s degeneration and despair. So he made his heroes rebel against the social evils of the society which comes under the influence of Karl Marx ideology called

Marxism.

Anand is against the systems which have dehumanized our society. He is for the renewal of the decadent society. He requests us to face life as Gandhi who faced the problem of Indians in South Africa on account of racial discrimination. Anand thinks that it is the ripe time to have human protest, metaphysical protest, religious protest, social protest, etc on all sides. He is for a compassionate tolerant society in which each human being finds total development and enjoys full freedom. He dreams of human society totally sympathetic, compassionate, tolerant and uninhibited in which every human being can find his full development - physical, mental and aesthetic and can enjoy all the freedom, political, social, economic and other freedoms. These are his elements which revealed in his novels through the characters.

Though he belongs to the Khastria caste he wants to fight for the downtrodden people. The meaning of his caste becomes his attitude to fight against the social illness. Author portrays himself as the portrayal of social justice. His imaginative and explorative way of writings fights against social threats like his caste approach towards the gist of tyrant rule. Anand’s second novel also illustrates his compassion and concerns for the poor of India. In

COOLIE he portrays the life of young Munoo, kshatriya by caste but a peasant boy who travels from his mountainous village through north India and eventually finds himself in Bombay. He is an orphan and so is forced to take whatever work he can in order to survive. He works as a servant, in a mine, a factory and as a coolie – black men who empty their bowels in the fields. In each of these situations Munoo is subjected to harassment, beatings and financial exploitation at the hands of employers, moneylenders, and his so called betters. But the story is also about the development of a young boy who begins to learn about the world around him and attempt to make some sense of it. This novel was written in 1936 and has a fictionalised account of a Bombay riot, which clearly represented Anand’s thoughts on those agents who fuelled communalism in their desperate attempts to keep the country divided, but also to keep the poor and workers in their place. So the riot as witnessed by Munoo is deliberately engineered to break a potential strike through the use of communalised tensions between Hindus and Muslims.

With the publication of UNTOUCHABLE , Anand had firmly associated himself with that brand of writers who saw ‘political, social and human causes as genuine impulses for the novel and poetry’. For Anand literature should be an interpretation of the truth of people’s lives. In this world seasons are the reason for every changes in climate likewise there is a reason which changes the attitude of human beings. In Anand’s life Urdu poet’s explanation about the dew in the leaf induces his imagination.

Foreign oppression, economic oppression both by foreign and native capitalists and class oppression are the injustices heaped on humanity. Anand makes a fervent plea to put an end to these powerful forces which are deterrent to human progress. India’s economic impoverishment and the proletarianisation of the peasants as a result of colonial exploitation had left a deep impact on Anand. He became an ardent admirer of Hegel’s philosophy. He acquired mastery in varied fields of Eastern and Western knowledge. To prove the above

Anand has haggard his heroes and heroines from the outcastes and underdog of the society. They are downtrodden sweepers, coolies, the debt ridden farmers and so on. They live and die unwept, dishonoured and unsung. His characters persuaded by inexorable economic forces and try to fight against these destinies and thus stand unbowed beneath the blows of fate.

A swat up of Western philosophy and Anand’s influence on Karl Marx’s Das

Capital have exposed to him a new conception of the role of man an prominence on the significance of human being as such, a profound respect for man, love for him and faith in his capacity to look beyond the stars, Marx stressed the role of economics in man’s exploitation and enslavement. Marx sought mass involvement in socio economic change. He raised the slogan of socialism.

Mahatma Gandhi a great humanist and a democrat fought for a better future for his people and all mankind. Marx and Gandhi were dissatisfied with the existing system and felt a need for a transformation. The present socio economic order causes frustration and Gandhi longs for a classless society. Gandhi wanted to transform the state of self alienation into a state of self realization. Marxism is based on economic foundation. Gandhism is based on moral structure. Marx and

Gandhi influenced Anand profoundly. In Anand we find no open rebel in his novels exception The Old Woman and the Cow where Gowri is forced to rebel towards the society like a Marxist. Other heroes have their protest within the framework of evil society. Her rebellion is against the oppression not against the oppressors. If it had been so, it would have led to a social revolt. Then it would be the typical communistic solution. Anand consciously or unconsciously avoids it. Though Anand is influenced by Marxian philosophy he is not a communist.

Anand’s hallucination of man is not similar to Gandhi’s. Gandhi had a mystical humanism. Anand’s vision is not based on celestial endorsement of human life. He has faith in man like how Marx put forth his aim towards the society. It was revealed in the course of the telling of the characters like Ratan,

Mrs.Mainwaring in COOLIE , Iqbal Nath, Havildar Charat Singh in

UNTOUCHABLE , and De la Havre in TWO LEAVES AND A BUD , Dr.Mahindra in THE OLD WOMAN AND THE COW . His thoughts towards the mother nation make him to thirst for the freedom of his own nation and the approach of the whites towards the black, brown colour skin people makes him to write his first short story Lost Child .

Lost Child was published with the help of Erio Gill, the sculpture cum printing specialist who lived in a village in County Buckinghamshire. He gave his book to a bookseller in Charing Cross Road, London for display to sell this. After two months he was not in the display because it was sold out by combining into the book titled ‘Great Short Stories of the world’. His story was included with Leo

Tolstroy, Maupassant, and Antole France. He considers himself as a writer because he was asked to read his story in a party which was headed by Virginia

Woolf, but certainly she spoke against the novelists, Arnold Bennet, H.G.Wells,

John Gals worthy for writing characters about from the sub world. His association and interaction with numerous people had been a deep arising of influence with great things like movements and associations. This will turn him to be a popular one in this world for his robust humanism peasant sensibility, compassion, and forthright outlook. Through his anti-tradition stance revolt he converts people to stand off all evil and negative approach towards them like how G.B.Shaw enroots the mind of the Irish readers. To a hostile and unhealthy environment in conservative society he considered to be a hero by his confrontation. We have reference for the above state in UNTOUCHABLE , COOLIE, TWO LEAVES AND

A BUD and to in THE OLD WOMAN AND THE COW . Bakha shows his revolt against the caste regulation and the haste on his job, through a search of machine or an alternative source for his work. Munoo’s mind wants to lead a happy life without anyone’s interruption over his job and he is searching for a job of freedom to do lot of works. Lalu revolts against the prevailing superstitious and exploitation, whereas in ACROSS THE BLACK WATERS he condemns war in ambiguous terms.

Marx’s Marxism was fundamentally acquisitive in concept. Anand is for social ethics of non exploitation and universal human welfare. Socialists and communists are of the opinion that legislative reform or proletarian dictatorship will bring about a new society. According to Marx the proletariat was reduced as a result of capitalist exploitation. He wanted a total revolution. A recognized role of working class in building a string of united India Marx believed that religion was the appetite of mankind and that it must be done away with in the interest of human welfare.

According to Anand love is the derivation of religion. Man has to find real happiness in this very existence. The novels of Anand have a well-developed structure. In spite of wealth of character and episode, his novels maintain its unity, as every detail is woven round the central theme of its characters exploitation by the society’s implements lie capitalist crush, caste influence towards the downtrodden. More over the outstanding feature is the combination of Marxism and Gandhism through his novels. Mainly the artist is ultimately overborne by the reformers. There is a mood of revolt raises in his mind after the death of his cousin Kaushalya. He remarked the death as “God has been dead a longtime. Men are Gods or can become God’s”. He raised a voice of protest against social evils, exploitation, superstitious and fatalism for the suffered of people who pricked his conscience.

Marx, Gandhi and Anand were entirely dyed-in-the-wool to the cause of the downtrodden. Marx’s philosophy was based on the concept of struggle for existence, class war and the concept of survival of the fitters. Anand wanted the oppressed people to stand up united without fear like how The young boys and the friends of Bakha got angry in opposition to the high-class people for degrading and punishing Bakha for sleeping in the corridor’s wooden pillar. They want to give a return to the high-class people while they cross their roadsides.

“You wait till illegally begotten comes to our street side; said Chota

indignity we will skill the fellow”. (UT,108)

Marx gave a revolutionary gospel to the poor and the downtrodden to change the Cowers of history. He advocated hatred, organized violence and total destruction. His call is supposed to be an open call to violent revolution to destroy the existing social order. Anand also wanted to destroy the existing social order but with the weapon non violence given by Gandhi. But at the same time he thinks that it is futile to preach religion among the downtrodden. This was seen in beautiful explanation through Hutchinson,a chief of Salvation Army who mingles with the suppressed society for conversion failed in Bakha.

Unawareness of Bakha about his own religion makes him not to understand

Jesus Christ.

“‘But huzoor,I don’t know who Yessuh Messih is. I know Ram. But I don’t

know Yessuh Messih’.” (UT,145) In Marx we find intolerance but in Anand we find tolerance preached by

Gandhi. Anand does not believe in the spiritual and non material dimension of man. Anand shows his deep empathy for the poor and distressed a lifelong passion for painting and keenness to help writers and friends, a sustained interest in Indian English, his love of Himachal Pradesh shows his attribute of affection and love towards the people who are living in hill states. Anand’s fairy world of imagination is an inherited pity of craft and brotherhood from his father and songs, tales, myths and epics of village community from his mother. Life style and custom of our tradition had secret understanding together.

Anand’s famous characters goodness of heart are the recreation of the society varied from other writers. Raja Rasalu is a happening of the village called

Sialkot where the present writer Lalu lives. A poem of Iqbal speaks about a young orphan boy, which is adopted and characterized in COOLIE . Bakha is a prototype in an Upanishad current story in different forms in Northern India. He uses to focus on lower caste peasants life style as his characters. According to him man has to return to nature which will lead him to happier and peaceful life.

He seeks to arouse consciousness and incorporate the philosophy of humanism in his writings. The characters are treated with sympathy and compassion. He uses to follow a kin philosophy of European Hellenism.

Characters of Dickens fight for their rights mean time while Anand’s are the revolutionist of the society against various evils, rugged convections and to help others. Every character of each writer is the reflections of their own attitude towards life. In general Anand’s characters are all revolutionary in inner thought not in external apart they are soft in nature. The center point of UNTOUCHABLE is

“human should be considered equal in social treatement”,

(M.K.Naik, MULK RAJ ANAND,8)

Anand fired the caste exploitation towards the man to man relationship. Bakha searched for soul hearted life in the society. He likes to lead a bondless life to get rid away from all the evils of the society. Munoo in COOLIE wants to work hard to lead a happy life and he is not interested to live in bonded circle. Author’s mind roams for the ordinary man who acts normal in any positions. Our society is ready to treat the whole nation equal only in the imaginative writings than in real life. Anand’s subject over the rural customs and tradition is a tool used to demolish the rational criticism. Old myths are to be converted as per the modern context. Author likes to light the source of knowledge towards the society’s uncultured and unacceptable sarcastic mode of life. He never likes the female to be suppressed by the society. Gauri is the best example for his insurrection against the belief of old traditions. She is a depiction of Parvathi and Sita who is not ready to die when she faced the problem. She came out of the old custom and tradition to lead a free and happy life without any liabilities of the society.

Anand’s writings are a huddle of old and modern tradition of day-to-day human life. He uses to write compact pattern of writing to expose his ideas. The folklore is the basic concept of his writings. He is the first Indian writer who used the

Indian English in writing like the Irish writers. As per Gandhi’s the reader has to understand the meaning and the context of the writings while going through the writings. He has also used the regional languages like Hindi,Urdu,Punjabi to attract the minds, snatch the attention of the readers to expose his love of nation.

Anand’s some of the writings are uncivilized and dirty in the usage of squat characters later his attention towards writings is changed into a modern and clean way of approach only when he gives importance to Marxism and

Gandhism. Often he writes about the rural life style, customs, and traditions in his writings. UNTOUCHABLE is the manifestation of a downtrodden boy and the society, which speaks the cleanliness of the social justice. Later his way of writing changed to attract the minds of foreign readers. We can see the influence of traditional way of approach towards a female in the social order at his time but not about the unclean art of life.

Writers create the mood of sympathy in the minds of the readers by writing about the cruelties of war. But he reveals the struggle of life as a war in human mind. Many fundamental questions raised in Bakha’s mind to get a solution for his life. He searches answer for the following like Who am I? Where am I going?

And what is my destiny?. These are creation of rustic heroes’ voice of vibration between mind and the real life. His ideas are not only basic idiom of modern

Indian ideologies but also a universal thought of essence.

Anand’s writings are preoccupied with the theme of the confrontation between tradition and modernity, which measures the artistic success extent to his comprehend appeal towards nature and of confrontation. He is a writer who proceeds to underline his literary creed. His novels are like Wordsworth, Hardy because he also employs rustic characters to think and live high, they reveal a solemn dignity born of long sufferings. He is an artist in the light of his nature and nurture. Anand is called as a revolutionary romantic for his attitude towards the attraction of revolution. If a British reader reads his novels his mind says to him that he is a Man of revolution.

Some of the impacts like sociological, historical and psychological forces of

Anand cannot be approved by all the readers of present generation. Anand was sensitive about the sufferings of his surroundings, not ready to lose his life because of false values. The sufferings of the people pricked his conscience, and he raised a voice of protest against all social evils, exploitation, superstition, and fatalism. Anand’s personal sorrows turned as his fiction of reality. From his childhood he had a soft corner on the sweeper boys. His mind is always tickled for those people’s hard job. This crooked as a day in the life of scavenger boy’s dream about his freedom from the dirty bags, an young peasant boy’s

UNTOUCHABLE seeking for happy and peaceful life curved him to pull rickshaw at Shimla to lose his precious life without any part of happiness (COOLIE), a deplorable labor who is turned into an indentured labor on British owned Tea plantation at Assam to wipe away all his dept in his hometown but lost his life with vague and left his children alone, which shared much with the proletarian novels published in Britain and the United States during the 1930s. The story told about a poor Punjabi peasant who is brutally exploited in a tea plantation and killed by a British official who tries to rape his daughter (TWO LEAVES AND A

BUD ), an unemployed educated young man who is dying of tuberculosis tries to recall his life (LAMENT ON THE DEATH OF A MASTER OF ARTS ), life story of a Sikh peasant in the early twentieth century whose experience in his home village is narrated as (THE VILLAGE) . Built a statue for the dead soldiers is a fashion at present but he recite a story about a soldier as a hero who served at

France during World War I (ACROSS THE BLACK WATERS ), the soldier hero’s tireless effort as a peasant reformation is described as (THE SWORD AND THE

SICKLE). A coppersmith community disturbed by a arrival of new fabricating factory called as (THE BIG HEART ), the impact of the freedom of India how get through the life pattern of a prince, a debauch maharaja is mirrored as ( THE

PRIVATE LIFE OF AN INDIAN PRINCE ), our Indian society always follow the old tradition of our Hindu myth. This culture never allows a spinster or married women to lead a peaceful life without the assistance of a male. A modern Sita’s revolt against the traditional knots of the society is spelled as (THE OLD

WOMAN AND THE COW ), our Indian people are really in need of all sophisticated facilities but here the birth of the new road with the hiring of downtrodden people in the Punjabi village sparks a turmoil in (THE ROAD ); our people normally know about the freedom fighters through newspapers which speaks about the scheme for the former freedom fighters then we forget them, but the life experience and death of a freedom fighter in 1947 is sketched as

(DEATH OF A HERO) . In 1926, he fell in love with Irene and wrote a 2000 page confessional for her. This served as a resource book for his autobiographical begun in 1946. He devised a series of seven autobiographical novels called seven sages of a man. The gaze of a man turned inward and through a fictional hero Krishnan Chand azad, he tries to trace the growth and development of his mind. Four volumes in the series appeared and the work on the fifth continued till cruel death snatched him for us. A small boy looks on social life and customs in the pre World War I from Punjab (SEVEN SUMMERS ); the hero spends his boyhood at the beginning of Gandhian era ( MORNING FACE ); the hero’s college life and first love are described with great zest ( CONFESSION OF A LOVER); about a year and half in the hero’s life in England where he has gone to do his

Doctorate (THE BUBBLE ). All these novels furnish a glimpse of the making of a novelist in Mulk Raj Anand.

Renovation of the world was the solitary aim of Marx, Gandhi and Anand.

Marx gave a revolutionary gospel to change the course of history and his philosophy was based on the concept of struggle for existence, class war and the concept of the survival of the fittest. Anand does not have faith in open rebels.

On Marx we find intolerance but in Anand we find tolerance, the powerful weapon given by Gandhi. Though Anand advocates Gandhian approach to untouchability as one of the possible ways of eradicating the practice of untouchability he does not endorse it. Anand is not able to dissolve the Marxist and Gandhian approach.

THIRST FOR THE CASTELESS AND THE CLASSLESS SOCIETY

Caste has undergone significant change since independence, but it still involves hundreds of millions of people. In its preamble, India's constitution forbids negative public discrimination on the basis of caste. However, caste ranking and caste-based interaction have occurred for centuries and will continue to do so well into the foreseeable future, more in the countryside than in urban settings and more in the realms of kinship and marriage than in less personal interactions.

Castes are ranked, named, endogamous (in-marrying) groups, membership in which is achieved by birth. There are thousands of castes and sub castes in

India, and these large kinship-based groups are fundamental to South Asian social structure. Each caste is part of a locally based system of interdependence with other groups, involving occupational specialization, and is linked in complex ways with networks that stretch across regions and throughout the nation.

The word caste derives from the Portuguese casta , meaning breed, race, or kind. Among the Indian terms that are sometimes translated as caste are varna , jati , jat , biradri , and samaj . All of these terms refer to ranked groups of various sizes and breadth. Varna , or color, actually refers to large divisions that include various castes; the other terms include castes and subdivisions of castes sometimes called sub castes.

Many castes are traditionally associated with an occupation, such as high- ranking Brahmans; middle-ranking farmer and artisan groups, such as potters, barbers, and carpenters; and very low-ranking Untouchable leatherworkers, butchers, launderers, and latrine cleaners. There is some correlation between ritual rank on the caste hierarchy and economic prosperity. Members of higher- ranking castes tend, on the whole, to be more prosperous than members of lower-ranking castes. Many lower-caste people live in conditions of great poverty and social disadvantage.

According to the Rig Veda, sacred texts that date back to oral traditions of

“more than 3,000 years ago, progenitors of the four ranked varna groups

sprang from various parts of the body of the primordial

man, which Brahma created from clay (The Vedas and Polytheism, ch. 3).

Each group had a function in sustaining the life of society--the social body.

Brahmans, or priests, were created from the mouth. They were to provide for the intellectual and spiritual needs of the community. Kshatriyas, warriors and rulers, were derived from the arms. Their role was to rule and to protect others.

Vaishyas--landowners and merchants--sprang from the thighs, and were entrusted with the care of commerce and agriculture. Shudras--artisans and servants--came from the feet. Their task was to perform all manual labor.

Later conceptualized was a fifth category, Untouchable menials, relegated to carrying out very menial and polluting work related to bodily decay and dirt. Since

1935 untouchables have been known as Scheduled Castes, referring to their listing on government rosters, or schedules. They are also often called by

Mohandas Karamchand (Mahatma) Gandhi's term Harijans, or ‘Children of God’

Although the term Untouchable appears in literature produced by these low- ranking castes, in the 1990s, many politically conscious members of these groups prefer to refer to themselves as Dalit, a Hindi word meaning oppressed or downtrodden. According to the 1991 census, there were 138 million Scheduled

Caste members in India, approximately 16 percent of the total population.

The first four varnas apparently existed in the ancient Aryan society of northern

India. Some historians say that these categories were originally somewhat fluid functional groups, not castes. A greater degree of fixity gradually developed, resulting in the complex ranking systems of medieval India that essentially continue in the late twentieth century.

Although a varna is not a caste, when directly asked for their caste affiliation, particularly when the questioner is a Westerner, many Indians will reply with a varna name. Pressed further, they may respond with a much more specific name of a caste, or jati , which falls within that varna . For example, a Brahman may specify that he is a member of a named caste group, such as a Jijotiya Brahman, or a Smartha Brahman, and so on. Within such castes, people may further belong to smaller sub caste categories and to specific clans and lineages. These finer designations are particularly relevant when marriages are being arranged and often appear in newspaper matrimonial advertisements.

Members of a caste are typically spread out over a region, with representatives living in hundreds of settlements. In any small village, there may be representatives of a few or even a score or more castes.

Numerous groups usually called tribes (often referred to as Scheduled Tribes) are also integrated into the caste system to varying degrees. Some tribes live separately from others--particularly in the far northeast and in the forested center of the country, where tribes are more like ethnic groups than castes. Some tribes are themselves divided into groups similar to sub castes. In regions where members of tribes live in peasant villages with nontribal peoples, they are usually considered members of separate castes ranking low on the hierarchical scale.

In village India, where nearly 74 percent of the population resides, caste and class affiliations overlap. According to anthropologist Dr. R.K. Lahiri,

"Large landholders who employ hired labour are overwhelmingly from the

upper castes, while the agricultural workers themselves come from the ranks of the lowest--predominantly Untouchable--castes."(Dr. R.K. Lahiri,

Caste System in Hinduism A Historical and Analytical Approach ,1)

She also points out that household-labor-using proprietors come from the ranks of the middle agricultural castes. Distribution of other resources and access to political control follow the same pattern of caste-cum-class distinctions. Although this congruence is strong, there is a tendency for class formation to occur despite the importance of caste, especially in the cities, but also in rural areas.

The analysis of the class formation in India, points out that a three-level system of stratification is taking shape across rural India. The three levels are Forward

Classes (higher castes), Backward Classes (middle and lower castes), and

Harijans (very low castes). Members of these groups share common concerns because they stand in approximately the same relationship to land and production--that is, they are large-scale farmers, small-scale farmers, and landless laborers. Some of these groups are drawing together within regions across caste lines in order to work for political power and access to desirable resources. For example, since the late 1960s, some of the middle-ranking cultivating castes of northern India have increasingly cooperated in the political arena in order to advance their common agrarian and market-oriented interests.

Their efforts have been spurred by competition with higher-caste landed elites. In cities other groups have vested interests that crosscut caste

boundaries, suggesting the possibility of forming classes in the future.

These groups include prosperous industrialists and entrepreneurs, who

have made successful efforts to push the central government toward a

pro business stance; bureaucrats, who depend upon higher education

rather than land to preserve their positions as civil servants; political

officeholders, who enjoy good salaries and perquisites of all kinds; and the

military, who constitute one of the most powerful armed forces in the

developing world. (Organization and Equipment of the Armed Forces, ch.

10).

Economically far below such groups are members of the menial underclass, which is taking shape in both villages and urban areas. As the privileged elites move ahead, low-ranking menial workers remain economically insecure. Were they to join together to mobilize politically across lines of class and religion in recognition of their common interests, they might find power in their sheer numbers.

The Middle class are the mobile, driven, consumer-oriented, and, to some extent, forward-looking. Hard to define precisely, it is not a single stratum of society, but straddles town and countryside, making its voice heard everywhere. It encompasses prosperous farmers, white-collar workers, business people, military personnel, and myriad others, all actively working toward a prosperous life. Ownership of cars, televisions, and other consumer goods, reasonable earnings, substantial savings, and educated children (often fluent in English) typify this diverse group. Many have ties to kinsmen living abroad who have done very well.

The middle class is bracketed on either side by the upper and lower echelons.

Members of the upper class--around 1 percent of the population--are owners of large properties, members of exclusive clubs, and vacationers in foreign lands, and include industrialists, former maharajas, and top executives. Below the middle class is perhaps a third of the population--ordinary farmers, trades people, artisans, and workers. At the bottom of the economic scale are the poor-- estimated at 320 million, some 45 percent of the population in 1988--who live in inadequate homes without adequate food, work for pittances, have undereducated and often sickly children, and are the victims of numerous social inequities.

Human beings in this world are all equal in the view of god, but society separated them into groups through caste. There are nations which are characterized through social inequality, perhaps the Indian institution of caste is more elaborately constructed through inequality than in the other nations. The existence of caste system in India in the modern period has been severely criticized by both Indian and foreign observers. Even though some educated

Indians tell the foreigners that caste has been erased or that "none of the Indians pays attention to caste anymore," such statements do not reflect reality. Many people fought for the equality of society in many ways. Anand knows that the pen is the only source which can change anything in this world. Caste is compared with race in outside India. The issue of caste is raised in international platform by

Indian authorities as an internal social matter of our society. The people who are affected by caste directly or indirectly are impossible to understand the influence of it.

Anand wrote his first novel UNTOUCHABLE in 1935, which is about the life of the low caste boy Bakha. His second novel COOLIE portrays the class distinction between the rich and poor class. It depicts the pathetic life of an orphan boy

Munoo. His next novel TWO LEAVES AND A BUD throws light on the slavish plight of the laborers in Assam Tea plantation. Here Anand tackles the problems of indentured labor that rushed humanity then wives and children. The three novels THE VILLAGE, ACROSS THE BLACK WATERS , and the SWORD AND

THE SICKLE deals with the Punjabi rural life. THE ROAD is a short novel which reminds us of UNTOUCHABLE . SEVEN SUMMERS and MORNING FACE are autobiographical novels of Anand. CONFESSION OF A LOVER is a result of these two autobiographical novels.

On the discussion referred in THE SOURCE OF U.S. LIBRARY OF

CONGRESS: Although many other nations are characterized by social inequality, perhaps nowhere else in the world has inequality been as elaborately constructed as in the Indian institution of caste. Caste has long existed in India, but in the modern period it has been severely criticized by both Indian and foreign observers. Although some educated Indians tell non-Indians that caste has been abolished or that ‘no one pays attention to caste anymore,’ such statements do not reflect reality.

Anand, a man of social thinking is famous for writing not only about the social facts but also about the impacts of suppression on low caste people. Anand is considered as a master of arts in characterization. Many of his characters are the representation of the themes like caste, exploitation, emancipation and East and west are the twice born confluences of his characterization. He is like Gandhi and

Marx in characterizing his characters as sufferers (workers/untouchables), the oppressors (capitalist/Brahmin, caste people) and good men (Christians,

Muslims).

Anand is a crusader against injustice with his mission. His heroes are the downtrodden sweepers, coolies, the unemployed copper smiths, the debt ridden farmers and the poor simple soldiers. He is a great humanist and his humanism recognizes the fact that pain and cruelty are the two other serious maladies of the world. Many writers write their novels ‘Art for art sake’ but Anand writes his novel offer a blend of humor, and pathos, depiction of child life, union of experience and imagination. Anand cannot tolerate injustice and inequality. His primary concern is to expose the follies and tea planters and British and narrow outlook of the under dog. His novels focus on the basic conditions in which a human being should live.

UNTOUCHABLE is in 38 languages around the world. A great British writer E.M.Forestor wrote the preface of this book. Anand is interested in exposing about his own experiences and the social in justice faced by the public through his plays and other writings. Marx and Gandhi fight for the benefit of the society through their involvement. However, they have different opinions that a real society, developed not by religious philosophies but by the development of humankind’s labor. The novel starts beautifully with a great exposure of the untouchables living areas. Society is responsible for the degradation of the out caste society. Generally, our society will never allow the downtrodden people to come up in their life and to their lifestyles. The author through his lines briefed this out excellently. The novelist narrates a single day’s event in the life of Bakha who is 18 years old, the son of Lakha. Through these two prominent characters

Anand hammers hard on the caste conflict. Bakha’s life narrates the pathetic conditions of the untouchables. The Hindus the superior castes hate the outcastes because of the filthy profession allotted to them by these caste Hindu themselves Bakha murmurs.

“They would ill treat us, even if we shouted. They think we are mere dirt

because we clean their dirt” (UT,89)

The ill treatment of man by man is the central theme of almost all his novels. Anand lived in the stage aroused with romantic mindful audience. But the readers of this century are admired to read the social way of life and the clusters of the society. Which turns Anand to indulge the minds of the readers by exposing the destructions and the disasters of the burst out Indian society?

Gandhi becomes a leader after he was discriminated by an English man in a train at South Africa. Falling of revolutionary mind depends on the inner spirit or the status degradation in the society. Exposure of human mind in a mode of suppression is called as Gandhism, in the mode of expression is called Marxism.

Since independence Caste has undergone significant changes, hundreds of millions of people still involved in it. On the basis of caste India's constitution forbids negative public discrimination. More in the countryside than in urban settings and more in the realms of affinity and marriage than in less personal interactions caste ranking and caste-based interaction have occurred for centuries and will continue to do so well into the projected future. The simplification of this novel occupies the minds of the readers to occupy an action when they faced problems. Writing about the greatness of the low caste people is considered as degradation by the writers. But Anand feels himself happy to write about them. In India sweeper’s status are lower than the slaves; the slaves can change their profession and to their masters but sweepers cannot come out from their duties or from their profession. They are the people who expelled from social intercourse and the consolation, customs of the religion of India. The touch of a downtrodden was considered as a sin and the person who was touched by them needed to take a bath soon, they even postponed their daily routine for another day. Though Anand belongs to a Kshatriya caste, he wants to sweep away all the ugly thoughts of the high society peoples as a dust. Out castes, flaws and the negative strategies are explained clearly in his UNTOUCHABLE .

Which form the main theme of the novels THE ROAD , UNTOUCHABLE ?

According to the author it can be a crime and a contravention of the decorum of a man. On the divergent of Kai Nicholson; significant summit of these novels is exposed by the author’s implement of the modest speech of Gandhi on

UNTOUCHABLE . The novelists’ major characters crusade against untouchables.

THE ROAD and UNTOUCHABLE have a same theme of exploitation. A tradition of sympathetic as well as picturesque studies in the lives of the downtrodden and the despised adolescents are narrated with few striking differences in both the novels. The characters of Bhikhu and Bakha are in the same ground. Anand narrated the character Bakha in many novels in the same form, but in different names. The locales of the novels are different first one in the urban background and another is in the village. The foreground of the characters

Bakha, the sweeper boy and Bhikhu, the harijan belong to untouchable. Anand’s fierce attack towards the hideous caste system is openly shown in both. With a remarkable compassion the novelist depicts the inhuman plight of the untouchable. UNTOUCHABLE celebrates its success in the minds of the readers until this. That is why we call it as an artistic novel par excellence where as THE

ROAD as propaganda. It is considered as bore and an artistic failure novel until the touch of Gandhi. Whatever the author wants to say in THE ROAD was told by him already. Anand seems to give three solutions to solve the problem of untouchable; Gandhi, Christ and the flush system. But both the novels depict on the innovation of scientific products. The first novel depends on the major concept of flush system the later concentrates on the road engine.

A sweeper boy, Bakha who is the eldest among all the sweeper boys played a major role in this novel. The exposition and the evacuation of the dirt and problems of the outcaste are done through the character of Bakha. British not only attract the minds of the high society but also the minds of Bakha to act like them though he belongs to the low caste. The dressing style of the out caste always relies on the custom of Indians but his mind rolled on the custom of

Englishmen. Lakha, father of Bakha is ready to bend himself towards everyone for anything but Bakha is opposite to all this attributes. The author characterized him as a hard working youngster comparing to his brother and others who are all playful and they did not care about their duties. Lakha the chief of all sweepers had a teenage strong, hard working energetic son called Bakha, who always punctual and perfect in his duty, thinks himself as a sahib. When we think about the custom of dressing and the bed manners, He is different from everyone by not using the blankets to avoid cold and chillness, as to portray sahib he use wear over coat, breeches, puttees and ammunition boots.

Lakha, father of Bakha is not only the chief sweeper of the town but also the sober of age and he is not ready to come out of the clusters of the traditional bonds framed by the high society. While speaking of character Rakha, younger brother of Bakha is a playful boy and never has the interest to help his father by doing his duties.

Sohini, sister of Bakha has the beautiful outlook and capability of inducing the high-class society people through her beauty to be molest. A lovable, affectionate girl towards the family, and the calm, resisting character makes her to face problems in life. Her beauty was sketched out admirably by the author through Bakha.

“She had a sylph-like form, not thin but full-bodied within the limits of her

graceful frame, well bounded on the hips”. (UT, 26 )

Anand is called neither as Shakespeare nor as Wordsworth by his writing style. His style comprises both the nature and love. Love is the only thing, which can arouse the minds of any caste, person or any religion around the world. The major striking difference between both the novels is utilization of the love theme.

Bakha fell in love with Ramcharan’s sister, who is higher than his caste. Though

Ram charan knew this, he used to mingle with him to play hockey and for chat. But his character is portrayed mainly for hard work. But the later is aroused with love theme. The realism of the later novel was weakened due to the extra importance given to love. Rukmani daughter of Thakur Singh has engaged with

Dhooli Singh’s son, her aroma of love pass through Bhikhu. The important point to be understood is both the love fails because of caste. The hero of the first novel Bakha attended the marriage of the attracted person’s marriage. In the later Rukmani dethrones her love mainly for the caste.

Ladies have argumentative mind in general but few of them being in a mind of quarreling. Moreover, they have destructive nature called envy on others beauty like the Gulaboo, a washerwomen who attracted by the high society people around their area by her beautiful structure of physic. She is sexy and tried to attract and molest the minds of the high-class people who use to come to the well by exposing the gifted structure of God.

Though she is a main attraction of the high- class, they have eye on

Sohini’s charming and inducing formation of physic and silent nature. This fired the minds of Gulaboo to scorch her by her unacceptable words. Art of exposure plays a major role in writing Anand penned out this beautifully through a situation.

Getting water for drinking is the hard task for the downtrodden people. In India, they are not allowed to fetch water from the well and from the pond or from any storage places. Our legislative leader Dr.Ambethkar itself faced this problem in his personal life while he was young. Our high-society people think this is an unacceptable and unholy thing in their life. If any of them fetch water, from the well they will be punished and the well has to be purified by doing some orthodoxy. This was beautifully sketched out by the author; once Gulaboo, Sohini and others are all sitting around the well to fetch water for their daily routines where the high-class people obtain water for their secondary works. Narrating the attitude and the mannerisms of this character is really a living one.

The chief priest of the town Pandit Kalinath lives in the cults of tradition but break the bondage for the purpose of sex and pleasure. He had an eye on the beauty of Sohini. Colonel Hutchinson, chief of local Salvation Army who is converting the Untouchable into touchable by converting them as Christians.

R.N.Bashir,B.A., Poet Iqbalnath are the revolutionaries who is talking against

Gandhi’s principles towards the sweepers. The author expelled his own thought about the vulnerability of Gandhism is not applicable for the present life.

Anand’s affection and the respect on Gandhi can be impressed by the readers while reading this novel. Gandhi is also the character of this novel.

Revolt is an art that is done in different ways by each other in this world. The way of explaining, the ideas are deviated in each mind. In this world all the human beings are diverse in handling problems. They are ready to bend themselves to work hard to any level until their mind’s revolution. Revolution of mind can be varied in many ways; some minds use to be quiet and equipped themselves to bend themselves and suppress unto the core. Marxism and Gandhism teach us the ways to upheaval our self from the clutches of the iron hands called capitalist and caste, religion, tradition also custom of orthodox beliefs.

Portuguese ‘C asta’ is the derivation for the word caste, meaning breed, race, or kind. Varna is the Indian word for caste. There are three different types of caste depending on their activities. Such as Brahmans high ranking; farmer and artisan are middle ranks, and the low ranking such as potters, barbers, and carpenters; and the Untouchable were leatherworkers, butchers, launderers, and latrine cleaners. Caste hierarchy and economic prosperity had its correlation in ritual ranking. Members of higher-ranking castes tend, on the whole, to be more prosperous than members of lower-ranking castes. Many lower-caste people live in conditions of great poverty and social disadvantage. Each caste had a function in supporting the life of society that is the social body. Brahmans, or priests, were created from the mouth of the creator. They had to endow the logical and pious needs of the society. Kshatriyas, warriors and rulers, were derived from the arms of the creator. Their role was to rule and to protect others. Vaishyas--landowners and merchants--sprang from the thighs of the creator, and were entrusted with the care of commerce and agriculture. Shudras--artisans and servants--came from the feet of the creator. Their task was to perform all manual labor. Later conceptualized was a fifth category, ‘Untouchable’ menials, relegated to carrying out very menial and polluting work related to bodily decay and dirt. Bakha, the central character drew by colors by Anand to show the modernity in the minds of the downtrodden. Eradication of Indian traditional way of approach in this society is the main plot in his mind. An Indian sweeper boy hates his job and wants to act like a white towards the society by the way of his dressing and manners. He hates the Indian high society custom of coming with loincloth, kettle for fetching water, and the manner of brushing is outset they goggle and spit with heavy sound. Gandhism says one should respect and follow the customs of our tradition and dressing but for Marxism these are all not important but the respect of the individual in the society and the liberty of work in getting their privilege are important. Bakha’s regular life that is his respecting others, doing his duty for the sake of his father is in the approach of Gandhism but the revolutionary mind-set set like Marxism. He is not fully interested in doing his duty with his hands, never likes the life style, attitude towards the low class of the high-class people at his time. The detestation of the author towards our society’s behavior can be seen in the following lines:

“…washing their feet, their faces, chewing little trigs bitten into the shape

of brushes; rinsing their mouths, gargling and spitting noisily into the

stream; douching their noses and blowing them furiously,

ostentatiously.”(UT, 21)

British never admired the sound during bathing, brushing. They always want to do every thing in silent mode. When a mind wants to do some thing different from the customs of their regular and traditional approach is called revolution that is flame of Gandhism and Marxism to freeze the clusters of caste and class.

Beauty gets its admiration in the mind of the human being of this world.

Sohini’s beauty is the cause for her problems. Sohini is a portrayal of Gandhism for her attitude of action like keep quiet and dumb her towards every evils of the society. Once she went to the well where the outcaste people standing for getting water for their cooking to fetch water to prepare coffee for his tired brother. There they are not allowed to directly fetch water without the help of the high-class people. Gulaboo, the washerwomen mother of Ramcharan friend of Bakha is a popular person for her attributing and attracting maintained physic in middle age.

She never likes anyone to take over her place in the living area. The art of

Gandhism is not to show anger or revolting feeling towards anyone through an attack of words or hands. More over calm and soft act of a person helps to make the opponent cool and feel ashamed about his/her act. Sohini’s smile is the greatest weapon like Gandhi’s ahimsa, which irritates Gulaboo more. The calm nature and the Gandhism are rewarded. Sohini is also rewarded for her calmness by Pandit Kalinath though her physic attracts him lot. When he comes to the yard every one was rushing together to come forward to get the water from

Pandit but the calmness of Sohini attracts him to give water. “‘Oh Lakha’s daughter, come here; he said, you have been patient and the

reward of patience, say the holy books, is supreme. Get away all you

noisy ones, get out of the way.” (UT, 33)

Gandhi’s stance of calmness gives us independence. Marx’s revolution gives us liberty from the clutches of capitalist. Sohini is interested to be in the methodologies of Gandhism to achieve the attainments of her needs. And in the later novel Rukmani daughter of Thakur Singh has an eye on Bhikhu’s physic.

While she is in her bed she was aroused by the beautiful and the rustic structure of Bhikhu. She leaned on her bed to control her sensation towards him. Here she was attracted by her patients.

In present trend of life, people prefer to lead a life of westernized. This will help them to survey in the foreign countries during their job schedule. Though

Bakha born in sweeper’s family, his attitude of life is like British tommies. He follows the tradition of drinking, eating and in dressing manners. Bakha has a habit of having bed coffee. Sohini gave him a cup of hot tea while she goes to wake him to go for his duty. He likes to have a hot tea to rid away from the chillness.

“His tongue was slightly burnt with the small sips because he did not as

his father did, blown on the tea to cool it. This was another thing he had

learnt at the British barracks from the tummies.” (UT, 37) Even though his family lead the traditional way of life, he wanted to look like a white foreigner. He wanted to live with dignity and self esteem. Though his artillery boots, discarded trousers, his over coat make him a ridiculous figure they give him a sort of indomitable courage and to escape from his sordid existence.

He is ready to forego his homely comforts for what he calls ‘fashun’.

“I will look like a sahib. And I shall walk like them. Just as they do in

twos, with Chota as my companion. When the fantasy breaks he

realizes that except his English clothes there was nothing English in

his life”(UT, 16)

But author never gives this much of attention for style in THE ROAD . He explains that; an untouchable is ready to work for a low wage for two reasons; first to make them equal to other twice born, the second is they are not ready to spend more money for dressing. This was exposed through the character Thakur

Singh’s son. Overthrown of tradition and culture from one to another is considered as Marxism or Gandhism. Gandhi changes his style of dressing from

Western to Indian by wearing a dhoti and a shawl. Indian does not have a dress to wear so he left his attitude dressing. He spins his own dress form cotton. He burnt his coat and suit in front of the British soldiers. Bhikhu is an influence of

Gandhi in following culture and tradition only in dressing not in anger.

Duty consciousness plays a major role in every human. In general, employees use to get away from their duty than doing their duty. One may generally like someone to act in their place to do their duty and make us free from the clusters of the work. Bakha is described as a man of conscious in duty.

He is not interested in making others to do his work. More over Bakha is a man who has a thirst of education than his job. This is also inclined in the later novel through Bhikhu’s speech on revolution through verse of poetical. Education gets its reputation from all around the places. Sahibs command respect and treat others good because of their education. This induces his learning attitude. Bakha feels that his hard work can give him money not respect or education so he likes to achieve attire of education through his earnings. However, his interest of learning allows him to learn a bit of alphabets than getting a high knowledge so he needs an assistance of a young boy to reach his aim.

“‘ then, do you think it will be too much trouble for you to give me a lesson

a day’. Seeing the boy hesitates, he added: ‘I shall pay

you for it.’” (UT, 45)

Tremendous exposure of Capitalist thought of the author is broadcasted in the course of the character of Babuji’s kids. Money plays a major role in human life. Anything can be sought through money in this world. Bakha learned English from Babiji’s elder son but the younger son was clouded by a jealous. Therefore, he blackmails his brother that he is going to convey the message that he mingled with an untouchable. To stay away from this situation Bakha is ready to pay some money to him too. This clearly pictures a capitalistic approach though he never does anything he earned.

“‘you will also teach me, won’t you little brother. I will give you a

pice a day’”. (UT, 46)

What is giving birth to capitalism and slavery? According to Anand the society is the cause of all the negative aspects. Indians alone cut off the improvement of their own society. Indians are appreciated for their hard work and their work was cherished by all other foreign nationalities. This plays itself the best example for this state. Nevertheless, Indian readers and the leaders are not ready to accept this before the touch of Gandhi. Gandhi changed the scenario by changing the role of the characters and the usage of words. Bakha who belongs to the buck dregs of human race is a young, sensitive and intelligent boy whose focus is in the nastiness and pathos widespread in the lives of the low caste men.

In the company of the sharp sense of social anger the novelist gives a picture of the mortification heaped on him when he goes to the city to clean the streets on behalf of his father Lakha. To be born as untouchable according to the caste system of India is a tragedy for this social out caste for the affront insult of day to day life. Anand portrays this sensitive individual with a psychologist’s understanding. Author’s narration towards Bakha’s ill-treated in the streets of the bazaar while interested in buying the Red Lamp cigarettes that are rowed in between betel leaves. The shopkeeper took the paid money after washing it. He is not interested in giving the cigarettes into his hands so he threw on the box like how the butcher did towards the dog.

“then he flung a packet of ‘Red lamp’ cigarettes at Bakha, as a

butcher might throw a bone to an insistent dog sniffing round the

corner of his shop.” (UT, 48)

Bakha is the character, which experiences all this. Once Bakha walked in the town streets where he enjoys and tasted the embarrassment of smoking and drowns into the taste of the jalebis. His hit on the high-class men unknowingly gives him fear like how the labor fears to stand before the employer while asking for his benefit. He freezes like a dog, which is waiting for the order of the owner’s approval to have its food. He feels that his body had energy to fight against the high-class people. However, he has energy and a Marxist thought to come away from the clusters of the bondage of caste, the circumstances and the Gandhian psychology of bending for problems prevent his revolting mind. Author’s ideas on

‘isms’ is gorgeously explained in this play. High-class people never feel defiled while they hit the downtrodden, but they felt defiled when they touched by them unknowingly. The revolting mind of the untouchables is like a log, which is buried in the ashes. It never glows for a long even it tries to glow.

“But there was a smoldering rage in his soul. His feelings would

rise like spirits of smoke from half smothered fire in fitful

jerks”…(UT, 57) Author speaks about the reality of life in this play. Life term of any person cannot be judged by anyone at any moment. For instance, we should try to attain the fulfillment of our life to entertain the life. Bakha was afraid of his father, who may scold him for spending the money by eating sweets and smoking. However, the philosophy of the mortality of life and the revolting mind make him to come out of the fear.

“I have only one life to live, he said to himself, ’let me taste of the

sweets; who knows, tomorrow I may be no more”. (UT, 51)

Although status differences prevail in Muslims, they stressed for brotherhood. Their feast usually made in laid cloth or on clean ground or on table where the rich, poor sit equally. When an observant Hindu invited by a Muslim they prepare for a high-caste Hindu cook and ritually pure foods and dining area.

When Bakha was in trouble at the bazaar street, he was consoled by the Muslim tongawalla. Elated with female chastity.

When Bakha goes to silver Smith’s lane to fetch food he shouts for his bread. No one seems to hear him. Since he is tired he sits down on the platform of the house in the lane and slept. In his sleep he had dreams and fantasies.

There comes a sadhu for alms and his dreams fade away. Two women came to their footsteps the lady at whose doorstep Bakha is at rest abused him. “may you perish and die ! you have defiled my house ! go, get up,

getup! Why didn’t you shout if you wanted food Is this your

fathers house that you come and rest here”(UT, 79)

The other woman advises him.

“my child you should not sit on the people doorsteps like

this”(UT, 79)

Anand contrasts the attitude of the two women, the first women is unkind and inhuman. Her heart is so hard that she can’t love others. Whereas the other woman treats be kindly. She is a human being talking to a human being.

Within castes explicit standards are maintained. Transgressions may be

dealt with a caste council, meeting periodically to adjudicate issues

relevant to the caste. Such councils are usually formed by a group of

elders, almost males in gender. Punishments such as fines and

outcasting, either temporary or permanent, can be enforced. In rare cases,

a person is excommunicated from the caste for gross infractions of caste

rules. An example of such an infraction might be marrying or openly

cohabiting with a mate of a caste lower than one's own; such behavior

would usually result in the higher-caste person dropping to the status of

the lower-caste person.( U.S.Library Congress, 112) In the mean time, in the later novel Bhikhu was safeguarded by Dhooli

Singh from the adversary he faced. When he and his mother went to the temple, there was a quarrel between the twice born and him. But Dhooli Singh saved him from the harsh words of Thakhur Singh. Anand uses different characters to show his soft heart towards the untouchable. In the first novel he used the Muslim brotherhood because they use to mingle with every one as brothers. In the later novel the High caste Hindu helps the untouchable boy like how the author persuades every one to do so. For the support rendered to Bhikhu by Dhooli

Singh the later was separated from the rituals of the temple.

“‘ I will talk this over with you, Thakur singh, if you will talk. If

you go on shouting then there is no talking. The road will be built

anyhow’”.( TR ,8)

The suppression of the untouchables makes them not to know anything about God. High-class people never allow the low caste people to be in the reach of God. They can clean the latrines of the high society not even the room where the statue of the God was kept in. These things up heave the knowledge of them not to know who is God. Moreover, what is the importance in the statues of God?

Once Bakha, stepped into the temple to clean its courtyard. He got wondered to see the different statues due to the lack of knowledge of God. These images were not seen by him ever before in his life so the curiosity to know about those statues and to the reason why the snake idols are made in this way and kept in the cages. His physic can picks up the leaves, which are lying under the banyan trees, but mentally thinks about the origin and the specialty of those idols of God.

Indian caste system says if a low caste person touched the altar of the temple that become defiled. Nevertheless, the revolting mind of Bakha tries to abnegate the traditional bonds of restrictions to enter into the temple, learning about the murmuring words of the priest. Due to the eagerness of significance of God, his spirit of knowledge feels more pleasure in cleaning the courtyard than latrines. In the later Anand shows the thirst of the untouchable towards God. Laxmi goes to temple of Krishna to pray for her family but she was not allowed by the high caste to step in. According to them the temple is built for the high society and the untouchable are strictly not allowed across the doors. To them the temple was built by the ancestors for the benefit of the high caste alone. Anand’s view is same in both novels in the base of god. He was firm in expressing his view on

God. According to him God is common for all and everyone is equal before God.

“Go, witch!’ shouted Sanju. You are not allowed to go as

for as the door of the temple. No more my ancestors built

that shrine. Go back home!” (TR, 5)

There is no differentiation towards living things in the presence of God but man did this for the sake of their improvements and so on. God’s idols were decorated with silk saris, jewels, and pleased with ghee and milk. But, the human beings are living without respect; fight for the rights, caste and for food. Gandhiji avoids wearing the western dress and other dress to show that the living being in this world had no dress to wear. Bakha wondered by the dressing manners of the priest and the decoration done in the idols of God. Brahmin priest use to come and do his duty with half-naked dressing but at the same time the idols of God was ornamented with gold jewels. Both the heroes were wondered by the dressing style of the Brahmin priest. The images of the Gods are like an illusion in the minds of Bakha. The sight of the idols raises questions in Bakha’s poor mind. All the seen images induce the inner thought of Bakha and turn his mind to enter into the God’s room. His caste and duty stops him not to enter into the interior part of it. Bakha’s mental ability forces him to go in and see the idols to enjoy reality of the making and the image of the God.

“who was shanthi Deva? Was he in the temple? And was

he kind?” (UT, 65)

He was unable to get an answer to these questions. Bakha questions the very root of casteism. I there is god why has he created a sweeper? Bakha wonders whether the gods inside the temple are kind and sympathetic. He wanted to enter but was afraid of pollution. But unconsciously he reached the steps of the temple again.

“the temple stood challengingly before him”( UT, 67)

The later speaks of the cruelty of the untouchable towards the praise of god. Once Laxmi mother of Bhikhu goes to temple with his son to praise God but she was not allowed and tortured by the twice born who are the friends of Bhikhu while they are child. The game of touching the temple walls and other games is considered as enjoyment while they are kids but now it becomes a sin to the twice born due to show their status in the society.

Religion never controls anyone to hear the words and the hymns of God.

No one can stop or force anyone not to hear the sweetness of the praise of God.

Generally, the chorus of the priest of the Hindu temple attracts and makes the people to find the meaning of it. However, he belongs to low class society his mind had a curiosity to know about the meanings of the prayers made by the priest and the rituality of God in different forms. In this upcoming country, people even do not know who is god and who guardian angels of the living things are.

Their restriction towards God makes them to be unaware of God.

“His blood had coursed along the balanced melodic line to

the final note of strength with such sheer vigor that his

hands joined unconsciously, and his head hung in the

worship of the unknown God”. (UT , 68)

The human mind came out from the softness and the attitude of cowardice when their inner spirit was disturbed. Elephant always is a quiet one until it faces any distractions. As the same the heath of anger comes out for a disturbance of family members. Caste is a dead maggot, which, vampire-like, lives only by sucking living human, and lives the more, the more human it sucks. It never bothered about abusing anything but, the meantime it acted differently when the problem raised. In traditional based society, caste is independent, has individuality, while the living person is dependent, and has no individuality.

Bakha’s sister Sohini was attempted to be molested by the pandit Kalinath while she is cleaning the temple.

“Courage act like blind until it gets its

consciousness of freedom”.(PERCIVAL ,TAMIL PROVERBS WITH

THEIR ENGLISH TRANSLATION)

To approve this Bakha turned like a scorching sun to fire him away. However, he belongs to the low caste his thought works like a burning log to wipe away the atrocities of the illegal acts of the high-class society. Social justice does not consist of individuals but expresses the sum of interrelations, the relations within which these individuals stand. Pandit Kalinath stands in the high society so he tackles the problem easily in the hood of caste and cleanliness. Situations are the best helpers of every human in this world. Pandit utilized his caste and social status to blame Sohini for her entry into the altar of god to prevent himself from the charge of lusty act towards her.

“‘Brahmin dog!’ Bakha exclaimed.’ I will go and kill him!’ and

he rushed blindly towards the courtly yard”.(UT, 74) Marxism says that the progress of the society is only to be measured by the social position of the female sex. Ladies stay quiet when problem arises because they do not want others to discuss their problems. Sohini pretends her brother not to fight against the high-class people for the illegal act against her.

She does not want her brother in opposition to the priest because of the magic circle called caste. Social discrimination of the opposite sex will not be bothered by the society because of traditional bondage. Gandhism always wants the people to be quiet even though they faced any social injustice. Sohini turned

Bakha as a Gandhian in behaving before the in justice.

“I could have sacrificed my self for Sohini”.(UT, 73)

The oppressed were allowed for few works to do in the society they are not even allowed to select their representatives to represent and repress them in this society. Their birth considered for doing cleaning work the latrines and the courtyards of the temples. Mean time there is a restriction to them to step into the temple to see the idols of god and to pray before it for their problems. In older days, high-class people use to give their excess food to the untouchable. One day Bakha went to the town to get the food for his family after the misbehavior of

Pandit towards Sohini. He was tired and his legs are tired not to move a single step. Moreover he is mentally and physically outset. He is searching for a place to take rest so he laid his body on the wooden decorative pillars of a home. The woman of that house punished him. He was disturbed by this incident and left the place with out food.

Narrative technique plays a major role in Anand’s play. Martin Luther King dreamed about the freedom of blacks through ‘I Have a Dream’. Anand is the only Indian author who thinks about the freedom of the society from the evils of the traditional bondage and other things. Bakha was taken to a dreamy world of fantasy by the author to think about the freedom of his whole society from the clusters of dusty work. But his happiness was torn into pieces by the home maker of the house where he fell asleep. However he got a piece of the food but not the peace of mind. In accordance to THE SOURCE OF U.S. LIBRARY OF

CONGRESS Inequalities among castes are considered by the Hindu faithful to be part of the divinely ordained natural order and are expressed in terms of purity and pollution. Within a village, relative rank is most graphically expressed at a wedding or death feast, when all residents of the village are invited. At the home of a high-ranking caste member, food is prepared by a member of a caste from whom all can accept cooked food (usually by a Brahman). Diners are seated in lines; members of a single caste sit next to each other in a row, and members of other castes sit in perpendicular or parallel rows at some distance. Members of

Dalit castes, such as Leatherworkers and Sweepers, may be seated far from the other diners--even out in an alley. Farther away, at the edge of the feeding area, a Sweeper may wait with a large basket to receive discarded leavings tossed in by other diners. Eating food contaminated by contact with the saliva of others not of the same family is considered far too polluting to be practiced by members of any other castes. Generally, feasts and ceremonies given by Dalits are not attended by higher-ranking castes.

“‘vay,eater of your masters’ she shouted,’may the vessel of

your life never float in the sea of existence. May you perish and

die”…(UT , 80)

The ruling ideas of each age and caste have ever been the ideas of its ruling class. They never allow any undetermined class to be evaded away from their clusters. In India, the downtrodden society dumps them to follow the teachings of Gandhi. Gandhi teaches the Indians not to fight against the oppressions of the British to show our self united. The followers of Gandhi always are a soft and lenient person towards the oppressing ruling class of the world.

Lakha is the best example for Gandhism. His mind constantly follows the bond of low class living. He does not want to brawl in opposition to the high-class society.

He crooks himself towards them to do the works given by them. Apart from this, he does not want his children to stand, oppose to the society and the traditional bondage of the low class people towards the high-class people. Circumstances make the man to chain to a custom. At Bakha’s childhood, he faced a life death while he was in long servility and released by a Hakim Bhagwan Das. Bakha’s aggression against the Pandit Kalinath reaches the core of resentment. Right at this time, his father controlled him not to fight against him by telling him about the servility of his early life. Lakha by no means stand in oppose to the high-class people who gave him that much of torture.

“’you didn’t abuse or hit back did you?’he asked’”.(UT, 89)

The above question of Lakha gives displeasure to Bakha. Lakha never likes his children to fight against the high-class society like how Laxmi in the later novel. She controlled her son not to fight against the twice born. Alternatively she wants her son to love them like how the God loved all. She is also like Lakha and

Sohini not interested in fighting. Gandhism plays a role to love others who torture us. Lord Jesus, Buddha and Gandhi repels love thy enemy than fight against them though they attack you.

“Love them as Lorg Krishna loved the whole world… love old

and young... love the cattle as shyam, God of Bindra Ban, loved

the cows.” (TR, 4)

All human minds are now under the obligation in different aspects to prepare the ground for the future task of the customs and traditional bondages, which is to solve the problem of caste, to determine the true hierarchy of the caste’s values. Soft character is not merely an imitation of the reality of nature, but in truth a metaphysical supplement of the reality of nature, placed alongside thereof for its conquest against the cultural bondages. In human life, their

Character is determined more by the lack of certain experiences than they had had. According to Anand the birth of Marxism lies in the minds of the young than the old.. The boys have nothing to lose but their friendship. They have a world to win. When they get-together to cast against the high-class for the negative things crush on them. Every one had a place to prove their talents and strength. The young boys and the friends of Bakha got angry in opposition to the high-class people for degrading and punishing Bakha for sleeping in the corridor’s wooden pillar. They want to show off the high-class people while they cross their roadsides.

“You wait till illegally begotten comes to our street side;

said Chota indignity we will skill the fellow”. (UT, 108)

Indian mentality of approaching the problems is beautifully exposed here through the character Chota. Our ancestors use to follow custom of attacking the opponents; they never go to their place to attack. In the mean time, they invite them to come to their place to teach a lesson. Napoleon was caught by the rival troop in the similar way. This is what we call the technique of Marxism. Marxist use to produce more than the need of the capitalist to show their agony against them. After some time if the employer fails to give them their benefits, they stop the production and stand for their needs.

In the second novel the twice born attacked Bhikhu when he comes to their place for praising god. In the view of Marxism, Society does not consist of individuals but expresses the sum of interrelations, the relations within which these individuals stand. Havildar Charat Singh, is the best example for the

Marxist thought. He allows Bakha to come into his house, gives a new hockey stick, when others do not allow him to sit even at their yards he made him to sit at his backyard of his house and gave him a nice tea. At the gates of Havildar

Charat Singh’s house he was afraid to call him, and keeps quiet. Hence he sits under the tree at the backyard. Charat Singh was accompanied with great players of the regiment. When he comes out to wash his face he saw him and

Hubble bubble his hands and ask him to fetch the coal from the kitchen. But

Bakha stopped by his caste. Havildar ordered his cook to bring tea to Bakha also he gave a hockey stick to him. An exhilaration pass through his mind about the highness of Charat Singh. In his mind this incident becomes a reward for his good karma.

“‘drink it, drink the tea, you work hard; it will relieve

your fatigue; said Charat Singh’”.(UT, 121)

He took the stick which is given by Charat and goes to the ground to play a match. Over there he introduces himself as a bearer of shahib. He consoles the little son of Babu for not being included as a member of eleven and requests him to safeguard their dress. He scored a goal against the team which becomes the reason for the quarrel of both teams. They fight at one another by petting stones which hits the head of the younger son of Babu. Hence he lifts him in his arms and drops him at his home. But Babu’s wife considers him as a convict and fired him for defiled her home by entering into her home with her wounded son.

“‘Give him to me! Give me my child! You have defiled

my house, besides wounding my son!’”.(UT, 129)

Human soul roams for the peace of mind in this unequal world. When he was conscious of his loneliness he hid his stick in the long hedge of cactus. At his return his father abused him by calling him nawab. He was ordered to go out of the house by Lakha. So he walks on the plain far wide and sitting under a pipal tree for the peace of mind. In The Bible when King David was mentally disturbed he uses to listen harp music to got relaxed. There is a solution for every problem.

Here comes Colonel Hutchinson, chief of the local Salvation Army. He used to be in the Indian way of dressing to attract their attention to convert them as

Christians. But he was considered as a laughing stock by her wife itself. He put his hands on Bakha’s shoulder. This is the first time Bakha met him directly though he knew him by words. Colonel asks him about his wealth. But the answer is negative. Hence he started telling about Jesus Christ and by praying to

Jesus your problems will be evaporated. But Bakha himself does not know who is his god, how his looks like. So he raised question about Jesus.

There is a proverb:

When in Rome, do as the Romans do’ but if a person do not know who

Roman then how he reacts as roman. ”.(PERCIVAL ,TAMIL

PROVERBS WITH THEIR ENGLISH TRANSLATION)

“But, huzoor, I don’t know who is Yessuh Messih

is. I know Ram.”(UT, 145)

Finally, Bakha met Mahatma at Golbagh. Introduction about Gandhiji confused him a lot that he started think he is another God who is going to give solution for all his problems. On his thought the sarkar is afraid of Gandhi. There is a congress volunteer who says that,“he is going to speak about harijan not about civil disobedience”. His thoughts towards Gandhiji also satisfy him by his speech about Harijans, that every human being has to clean their own toilets and they have to do as regular duties of their own also as in happy and enthusiastic way. Moreover he speaks about Uka who is cleaning the toilets at his home. His mothers ask him to perform ablutions when he touched him and wants reborn in untouchable family though its against his caste. If a country is fighting for freedom they have to unite together and to fight for. But in India every one is all diverted by caste. Unless we fall to unite we cannot get freedom that is what done by Gandhiji. His speech towards cleaning is when everyone started cleaning our latrine we never separate the untouchable from us because we started knowing what are restricted and indigestible things in cleaning the latrine. But Bakha’s mind feels that Gandhiji is a man who is in a principle to rectify his problems. The consoling words of Mahathma started his vague mind to think about him to get away from the bondage of untouchability. Imaginative and the happiness of Bakha’s mind was demolished by the words of Iqbal Nath Sarashar, the young poet and an editor of Nawan Jug, his companion is R.N.Bashir,B.A. they started speaking against the words of Gandhiji and they said that the words of him are all humbug. Gandhiji’s words are all about to change the casteful society into casteless society.

“‘ Yes,Yes, all that, but no catch words and cheap phrases.

The change will be organic and not mechanical’”.(UT, 173)

Anand wants to create a society in which all will be equal as envisioned by

Martin Luther King. Anand is an aberrant in his thought towards the rise of untouchability by mingles with high society people as brothers and sisters as per the wish of Luther King. But his Marxist thought is nothing but the creation of casteless society. He used Bashir’s character to explain the above state when they have been at the meeting in Golberg ground.

“Infant, Mocked Bashir, greater efficiency, better

salesmanship, more mass production, standardization,

dictatorship of the sweepers, Marxian materialism and all

that!”(UT,173) Here Gandhiji is following the trend of Marx to make a unity between the high class and the untouchable society like how Marx tries to create a bridge between capitalist and the working class people.

Bakha is wandering in Bulandshr for his freedom from the dust and the dung and to away from suppression of the high society. But he turned vague without any solution to his doubts. The poet speaks against Gandhiji’s ideas of manual cleaning rather he wants to do every thing with help of a machine.

“…he whispered to himself, and what that clever poet said.

Perhaps I can find the poet on the way and ask him about

his machine”.(UT,176 )

This novel ends with a Dilemma in Bakha’s mind towards the implement of machine to release him from the dirt of human beings.

Anand started these novels with a reference to different place in India. Bakha and Bhikhu play the major role to search for a solution for their birth. A modern youngster interested to act as a free man and want to roam towards the high thinking class society with freedom. Indian high class society is interested to suppress the untouchables by not allowing them to mingle with them. They were separated by a place and ruled by the high society. The word discrimination gets its meaning through these novels. We have caste discrimination, sexual discrimination and all other things. Gandhi and Marx play the role in this novel through their thoughts and teachings. In every line we have evidence of Marxism and Gandhism. Bakha and Bhikhu walk in the way of

Gandhi who want to fly away from the bond through their exposure of actions which is called revolution of mind that is called Marxism.

We have so many references about these segments. Bakha’s attitude of dressing is totally different from his caste. Both the heroes are rough and hard working with heavy muscles who are suppressed by the society because of their caste’s status. Their minds accept in doing the works of untouchable in the way of Gandhism.

Once Bakha ‘s sister was molested by the priest at that time he is ready to attack the Brahmin society by calling them as dogs. A Marxist mind always thinks to do revolution against all the negative things. Also when he was slapped by the

Brahmin in the market place, he feels about his physic to crush them down. Like how Bhikhu expose his art of anger against the twice born sons of the village for oppose him not to enter the temple and to tease his mother. He was stopped by his mother’s affection and by Dhooli Singh for not to kill the twice born sons.

Anand draws so many things about these things in this play and he used beautiful situation to create the readers to feel about the untouchables. After facing so many problems by the high class people in the bazaar, he was troubled by the mother of the small boy for helping him to save his life, he was scolded by a lady while he goes for food during the time he sits at her door steps. There is a reference of the same incident in Bhikhu’s life he was irritated by Sanju son of the landlord Thakur Singh when he was offered water in a brass cup by his sister

Rukmani. Sanju and his mother shouted that he defiled their home by drinking water in a brass cup.

Anand is a writer who dignifies the beauty of the nature and he dreamt for the unity of caste and creation of casteless society like Martin Luther.

Finally, he searches for destination of his own freedom. He traveled towards many areas and he didn’t get any solution for any thing. He was consoled by colonel to think about Jesus, the words of Gandhi which was turned out by the poet, speaking about a machine.

At the end of the second play Bhikhu walks on the road towards him which is the road of Gurgaon towards Delhi the capital of India with trust that there is no caste and class differentiation over there. Robert Frost’s poetry THE ROAD NOT

TAKEN there are two roads diverged, one is used by many and the other less traveled by. Bhikhu and Bakha both stand in the second road with a destiny of freedom for the rectification of their problems. As to conclude the preferred roads of Bakha and Bhikhu are opened for discussion by the author at the end with the usage of machines. Problems are created by men. Man has to find a solution to the problems created by himself. Man is the master of his destiny. He should not depend upon external manifestations. He has to depend upon himself. In the novel THE ROAD Anand stresses the need for the cooperation of caste Hindus and untouchables to solve the human problems. Anand seems to say that only with the help of industrial development and the money oriented systems we can put an end to the insoluble human problems.

“ I say it is only roads and roads and more roads and

electricity that will bring prosperity ”

(TR,22)

In the novel Anand does not speak of THE ROAD in any symbolic function.

Though the light of evil society the road or the highway has some symbolic function. In the novel we are tempted to feel that the road has a symbolic meaning at least. For Bikhu, it is the high way that may lead him from enslavement to caste and other evils of society to human freedom. He expects the society in Delhi to be free from all the evils cast by casteism, money and human arrogance. Though there is no open statement of this interpretation yet in his expectations of what the road may to him and such others as him. This interpretation is implied otherwise Anand would not have chosen such as a colorless title to his novel THE ROAD .

ANAND’S EYE ON EXPLOITATION

There are many debates to know what Marx meant by exploitation. While some assert that Marxian exploitation is linked to the labor theory of value, other scholars like Roemer argue that exploitation is the unequal exchange of labor and goods. Schmitt puts forward a more comprehensive definition of exploitation.

According to him, the Marxist definition of exploitation has three aspects:

“1) workers produce more than they receive in wages,

2) the surplus is appropriated by someone else; and

3) this arrangement is coercively imposed on workers” (Schmitt

INTRODUCTION TO MARX AND ENGELS: A CRITICAL

RECONSTRUCTION , 75).

Marx and Engels argue that exploitation has been a central tenet of the human condition under the material conditions produced by slavery, feudalism, and capitalism and hence, this paper will take a historical perspective to the

Marxian problem of exploitation.

Under current material conditions of capitalism, workers are exploited for the sole reason of profit by the employers. And profit maximization has a direct correlation with cutting the costs of production. Hence, the employer seeks to increase the productivity of the worker by making them work harder and longer for less income. Therefore, according to the Marxist theory of exploitation, “profits and wages are in inverse proportion” (Schmitt, INTRODUCTION

TO MARX AND ENGELS: A CRITICAL RECONSTRUCTION , 76).

As the wage cost of producing every pair of shoes goes down, profit goes up. This profit or surplus value is expropriated by the owners of the means of production, and thus, workers neither reap the rewards of their labor nor has a say in this exploitative arrangement.

In Marx’s terminology, 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 products of their labor were forcibly

appropriated by someone else. 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.

Furthermore, exploitation and oppression are sociological facts of a

capitalist society but they are neither legitimized nor codified as norms

(Laycock, EXPLOITATION VIA LABOR POWER IN MARX , 125).

Exploitation is not evident on the surface because supposedly, the worker enters into a contract with the employer freely and without any coercion.

However, Marx argues that the proletariats, or the workers, are not free to choose or enter into a contract because they do not have access to their own means of production in a capitalist society. In this regard, slavery, feudalism, and capitalism are all varying forms of servitude, but under capitalism, slavery exists in the form of wage slavery. Because they are separated from their means of production, workers are forced to produce goods to sustain their lives. After existing in a capitalist system for some time, the proletariat observes their exploitation and seeks to strike a bargain.

Historically, this 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. Furthermore, the invention of the assembly line enabled division of labor, which separated workers from their final product and only served to increase profits for the owners. As a consequence, workers were mechanized and alienated from their work. With the industrial revolution and the subsequent increase in machinery, less physical strength was required and hence women and children were recruited into factories because they could be paid less than male workers. Since then, child labor may have been banned in most countries, but women and ethnic minorities are still exploited by being underpaid. According to a new study conducted by Institute for Women’s Policy Research, white women in the United States earn only 68 cents to every dollar earned by white men.

Exploitation is even more evident when African American women earn 63 cents

to the dollar and Hispanic women get only 53 cents for every dollar earned by

white men (Caiazz, WOMEN’S ECONOMIC STATUS IN THE STATES: WIDE

DISPARITIES BY RACE, ETHNICITY AND REGION , 13).

In fact, actual wages have decreased for everyone due to inflation over time and

hence a minimum wage of $5.15 today is really worth only $4.75 in terms of real

wages or purchasing power. In the meantime, corporate profits have shot up by

64% and retail profits have skyrocketed by 158% since 1968

(Skylark, Minimum Wage – It Just Doesn’t Add,1).

If workers were being compensated for their labor instead of being exploited, actual federal minimum wage should have been above thirteen dollars.

On the contrary, profits have gone up while people are paid less, and made to work harder with less vacation time and benefits. They cannot object to this exploitation for fear of being without a job, which is necessary for their survival.

Oftentimes in contemporary society, when workers realize their exploitation and cannot bear it anymore, they do demand more pay for their labor. The owners respond by replacing these workers with cheaper labor, oftentimes outsourcing the jobs to countries where the low costs of production ensures the employer more profits. Capitalism also ensures unemployment and the eventual creation of a large reserve army consisting of people who would accept less than what they need for their own survival. With this large reserve army of employees, owners and employers would have a powerful bargaining tool on their side and when someone protests about their pay or working conditions, they would simply be replaced. This situation already exists in the form of migrant labor, where employers pit the workers against each other and hire the ones that are willing to do the job at the least amount of wages. Workers are forced to sell their labor in order to survive. Thus, workers are exploited to the point where their labor becomes a commodity, which is expendable.

There can be no doubt that exploitation under capitalism puts owners and workers in direct conflict with one another. The owner is compelled to increase profits by extracting as much labor as possible out of a worker with as little compensation as possible. The worker is therefore exploited and cannot escape this exploitation under the material conditions of life, which makes certain that the worker does not own their means of production and needs to work in order to survive. Hence, the capitalist has the power of life and death over the worker.

However, Marx does extol capitalism for bringing about conditions which increase productivity because this is part of the historical process. His problem with capitalism is not simply due to the fact that capitalists encourage a production of surplus labor and expropriation of surplus value, but rather that the worker is coerced into such an agreement, the third aspect of exploitation. Hence, according to Marx, it is coercive exploitation that is objectionable and unjustified. The existence of surplus labor and the appropriation of surplus value to a product are not decided by the worker or by a majority vote in society.

It is decided in an autocratic fashion by the owners of the means of production: private corporations where surplus value or profit is held as private property and not subject to ownership by the collective democratic society. Since surplus value is appropriated by capitalists, they use it for investment to produce more capital.

The entire society is thus exploited because the very resources that they produced are not distributed evenly. In order to end exploitation, any production of surplus labor must be democratically decided upon and surplus value must be collectively owned so that people may use their own creative abilities to not only survive but to live up to their true potential.

According to Karl Marx, Exploitation of the current organization in the societal array ought to be shattered even in the course of sadistic upheaval, if necessary, as only in the course of such devastation can a better opinionated, economic, and social organization achieved. En route for establishment this new system of society, working men (the proletariat) structured and took up the great effort in opposition to the capitalists who fleece them.

According to Schmitt, the Marxist definition of exploitation has three aspects: “Workers produce more than they receive in wages, the surplus is appropriated

by someone else; and this arrangement is coercively imposed on

workers.”(Peter,MARX,A VERY SHORT INTRODUCTION ,32)

Marx and Engels argue that exploitation has been a central tenet of the human condition under the material conditions produced by slavery, feudalism, and capitalism.

When speaking about Anand’s follow up technique of writings, his zeal for depiction of the social reality than the governance of interplay on circumstances and characters. He is not only a master in handling plots but also an angry social reformer to reform this society. He proves his ability of plot construction in

UNTOUCHABLE . His characters speak in every novel through the way of his narration as society reality of life. There is an inspirational epic in panoramic scope, which defines his writings. On the view of V.S.Pritchett the select novels of the former is not only a tragedy but also a depiction of economic exploitation of the poor. We see different types of exploitation in both the novels; love and affection, labor, sexual, caste, suppression, etc. it held in variety of places like;

In COOLIE mulkraj Anand explores the life of another class of under privileged, the labourers , these people are exploited by the dominant forces of capitalism, industrialism,communalism,colonialism and racism. In

UNTOUCHABLE he exposed one end of the feudal caste ridden society and here he lashes at a society bound and ruled by money. In UNTOUCHABLE he presents man in conflict with a caste ridden society sanctioned and sanctified by religion and long years of tradition. In COOLIE he presents man in conflict with a class of people who appropriate themselves the right to oppress the economically weak and socially underprivileged, Munoo, the protagonist of the novelist finds himself in the midst of a situation in which he is aware of the absence of human treatment merely on account of the lack of wealth. Workplace and labor market, both the heroes were exploited in their workplace under various situations. Some times, they never get wages for their hard work. The employer does not recognize their hard work. Munoo was brutally attacked by his owner. He faced dozens of problems in his life to win his bread. He was not allowed to speak with other Coolies, family members, when he was at Bank clerk’s house. Gangu was brutally attacked by Croke when he pleads for money for his wife’s burial. His labor was exploited by promising things by Buta, the

Sardar. He lost his family at the working place. The other labors are not allowed to work for other factories for extra income. And they were bounded like a prisoners at given place. The wage of women was reduced even they go for feeding their kids. The employers do not care the health of the labourers. The employer once attacked Gangu when he tries to meet Croke for the advance of his salary to bury his wife. In common the labors are ordered to be clean while the officials comes to their working places. The labors were prohibited to meet any one while they are intended to go for medical treatment. They are also pushed off from the employer’s society. Munoo’s health lost its servility by hard work. When he was affected by tuberculosis, the physician asks

Mrs.Mainwarning about the physical exchange. But she left him recklessly at the hospital at the end. She takes him with her when she hit him at the road like a caretaker before the society. But she utilizes his physic and made him as a rickshaw puller. Here she utilizes the health of Munoo as a companion of sex but before the society, she shows herself as a caretaker.

Gandhi speaks about the residents of Black Plague affected Indians in

Africa. The Indians were not removed from the location as soon as the municipality secured its ownership. It was necessary to find the residents suitable new quarters before dislodging them, but as the municipality could not easily do this, the Indians suffered to stay in the same dirty location, with a difference that their condition became worse than before. The same critical aspects narrated by

Anand in TWO LEAVES AND A BUD . When the Indian Coolies were affected by malaria they were not allowed to work Poverty drove them to graves. When

Gangu went to Croak house for financial support for his wife’s death ceremony.

He was brutally attacked than getting his benefit. Its all happen due to the under privileged and unhygienic houses with dirty surroundings given by the British employers. Doctor John de la Havre failed in both love and in his fight for the suppressed labourers. However, he does not want to give up his fight for the improvement of the Indian labor society circumstances overtook him and he failed in his mission. Munoo is not able to lead his life at his home in Kangra hills. His family members seduce him too. He destructs his happy life into tragic life for the debt of his father. At the same time Gangu lost his happiness by his family debt. Seth as an interest for the debt seizes his properties. He leads his life at

Assam tea estate for his family’s survival with great expectations. Both the heroes fight against the exploitation over their life and lost their life for reasonless.

Crime and justice : On the Vision of Bertolt Brecht the law for the exploitation of those who do not understand it, or are prevented by naked misery from obeying it. Innocence of the labourers is the root cause of exploitation. Crime and Justice are the bi-folded currency of the capitalist society to save them from the clutches of their mistakes. Gangu was shot dead by Reggie. But the court released him without any punishment.

As in COOLIE , we have collection of five chapters that depicts an episode attractively at Sham Nagar, Daulatpur, Bombay, and Shimla. This is totally deviating from the past novels by swift the exigencies of the plot dismissal. To know the reality of the world Munoo, a hill boy leaves his idyllic surrounding. He was shattered by the first experience in the bank clerk‘s house. His fall on a stinking shrewish and frantic fury he has reassured himself near their doorstep and there by lowered their societal reputation. Marxism hidden inside Munoo sends him as a cotton mill employee in Bombay for his quarrel over money between his employers. At the end, he dies of tuberculosis while working in the

Anglo Indian woman.

Gangu, a peasant is enticed by Sardar Buta to work in a tea plantation.

That is the place where exploitation is at its peak. Also a landmark for British capitalism. He and his wife breathe their life last here. Gangu’s dreams of retrieving his property demolished because of his low pay. He was shot dead by a British Assistant Manager while intervenes in the rape of his daughter.

The title of these novels suggests themes in itself exposing the dejected environment of the labors of India. Anand has a keen sense of observation and psychological insight in selecting the titles of his novels. There is a purpose in writing both the novels. The Poor’s extreme sense of honor exposed the tragic exploitation and powerful indictment of modern capitalistic society. The interest of living of the heroes is disturbed and distracted by the society. The influence of exploitation, poverty and huger kills them. Problems of the suppressed race can be solved if they are treated humanely. Humanism is the only solution to solve this problem.

The contrasting theme of rural and urban world is beautifully exposed. In the first novel the world of village life depicts with the imagination about the urban life. Every villager had a romantic vision on urban life as interesting and enjoyable than village. According to M.K.Naik: “The central theme of the novel is the tragic denial to a simple, landless peasant

of the fundamental right to happiness. The terrible destiny of being a victim of

exploitation is indeed Munoo’s dubious birthright”.(M.K.NAIK,MULK RAJ

ANAND,100)

Munoo is forced to leave the village. He wants to work and see the world.

He goes to the city thinking that people may be better in human sense. He goes to the city in search of understanding and love. But his dreams are shattered, there is oppression in the city but in a different way. He is shocked to hear that the rustics in the village alone plough the land. The rich people earn money by buying wheat grown by peasants. They sell it to Sarkar. When he enters the city he is full of wonder at the train and the gramophone.

“he(Munoo) stared wide-eyed and open mouthed at the marvels of different

carriages, two wheeled, box-like bamboo carts and tongas, four wheeled

phaetons and landaus, and huge rubber wheeled, black bodied phat phaties

which ran without horses on the main road” (CL,16)

The moment he enters the house of Babu Nathoo Ram he is asked to go on an errand. Though he is hungry he is not fed. His hope gets shattered. His progress seems to be from one disappointment to another. Saros Cowasjee says

“Anand makes life in this village no paradise and holds out the prospect that the

city might treat him better thus there is hope and in its betrayed, irony”(Saros

Cowasjee, MULK RAJ ANAND,20) The landlords are also portrayed as capitalist in both the novels moreover in the second novel the British planters are the capitalist. On the view of Marx;

Landlords, like all other men, love to reap where they never sowed. Munoo and

Gangu move away from their hometown to another place to take over the weight of their loan. Both feel the amount they earned in the outer land will evict their calamities. Munoo father’s properties were seized by the landlord for not paying the debt against it. He passed away by the fear of this unpaid debt. His father had died a slow death of bitterness and disappointment and left his mother a penniless beggar, to support a young brother in law Daya Ram and a child

Munoo in her arms.

“He had heard of how the land lord had seized his father’s five acres of land

because the interest on the mortgage covering …” (CL, 59)

Gangu is also drowned by the loan which he has taken from Seth Badri

Dass. He apprehends his land and the hut all. Munoo and Gangu come in different ships but both sail in same boat called exploitation. Gangu never gets any loan form Seth but the law says that all the members of the family should clear the loan of a member of a joint family. This law make lost of his property for his brother’s loan.

“…So that all my three acres and my hut as well went just as a free gift to Seth

Badri Dass.”(CL,3) Munoo an adventurous boy whose robust health, his thirst for life, his essential unspoilt nature, readiness to respond to kindness, his puzzlement that good and evil should be so inextricably mixed up make him to be a cousin of

Bakha. Both have more dreams to fulfill but eliminated by the society, their expectation towards the inventions of machines become evaporated. Munoo’s desire to invent new machines after gathering good knowledge by passing exams becomes a passing cloud by his family’s debt. This world faces many changes through literature but it cannot change the life of downtrodden. They are helpless by the human being, so they bend for the help of the science inventions.

This society is not ready to accept the vision of young poor boy’s dreams.

“But he had meant to go to town when he had passed all his examination here

and was ready to learn to make machines himself”. ( CL ,3)

In the second novel Buta, the sardar is an agent to bring labors to

McPherson Tea estate. He is the one who alone knows that there are so many suspicious and vicious problems in that estate. However, he covered all this with his sweet and attracting words of benefits. The deceitful words of him attract the labourers. The labourers attraction always falls on money because they suppressed by the loan they obtained.

“If anyone needs money for something special such as purchase of cow, for

marriage or for the propitiation of the ancestor’s ceremony, the sahib advances it

free of interest, and recovers it only gradually”.(TLB ,3) Same kind of exploitation is held in the life of Munoo too. This is the best example for exploitation through words. He was deceived by the words of love and affection by his uncle and his aunt. They want him to be as their son. In addition, they are ready to show their love and affection towards him. However, in fact they take him to attract the officer Babu Nathoo Mal, sub-accountant,

Imperial Bank, Sham Nagar by make him as a household servant. It is true that acquiring interest of a man’s desire becomes a cause for his or her life’s problems.

“And she says she wants a son of her own.” (CL,3)

According to Marx, The identity of a social class derives from its relationship to the means of production ; Marx describes the social classes in capitalist societies.

Proletariats are those individuals, who sell their labor power , and who, in the capitalist mode of production, do not own the means of production. The capitalist mode of production establishes the conditions enabling the bourgeoisie to exploit the proletariat because the workers’ labor generates a surplus value greater than the workers’ wages.

Bourgeoisie are those who “own the means of production” and buy labor power from the proletariat, thus exploiting the proletariat; they subdivide as bourgeoisie and the petit bourgeoisie. Petit bourgeoisie are those who employ laborers, but who also work, i.e. small business owners, peasant landlords, trade workers et al. Marxism predicts that the continual reinvention of the means of production eventually would destroy the petit bourgeoisie, degrading them from the middle class to the proletariat.

Lumen Proletariat , are the criminals, vagabonds, beggars, sold their labor for the highest bidder when they have stake in the economy. Land lords area historically important social class who retain some wealth and power.

Peasantry and farmers , belong to a disorganized class incapable of effecting socio-economic change, most of whom would enter the proletariat and some become landlords.

Poverty is the first root cause of Munoo’s and Gangu’s tragedy. The purpose of these societal novels is centered on social criticism. The aim of COOLIE is at social criticism very strongly. It is an exposure of the chasm between the poor and the rich. There is condemned for the exploitation of man-by-man. Excepting

Prabha, the elephant driver and Ratan are the lovable characters like

Shakespeare’s weak characters in Twelfth Night and Othello, all others try to exploit Munoo and they are responsible for his tragic death. Anand is a Marxist who not only gives importance to caste but also for the monitorial status of an individual. According to a survey in India, children subjected to forced as factory workers, domestic servants, beggars, and agriculture workers, and used as armed combatants by some terrorist and insurgent groups. Munoo himself realizes in his first episode at Sham Nagar like the words of Martin Luther king Jr; the ultimate measure of a man is not where he stands in moments of comfort and convenience, but where he stands at times of challenge and controversy.

“Whether there were more rich or more poor people, however there

seemed to be only two kinds of people in the world. Caste did not matter.

I am a Kshatriya and I am poor, and Varma, a Brahmin, is a servant boy, a

menial, because he is poor. No, caste does not matter. The Babus are

like the Sahib-logs, and all servants look alike: there must only be two

kinds of people in the world; the rich and the poor.” (CL, 55)

The caste system framed in Indian society, unquestioned with foolish dogmas gets importance in these novels. At the same time in the novel

UNTOUCHABLE , Mulk Raj Anand expresses disapproval of the caste system.

Where as, in COOLIE he censures paucity and exploitation.

In the case of Gangu, he is a victim of fraudulent recruitment, which lead him directly into situations of forced labor, including debt bondage; in other cases, high debts incurred him to earn for the debt leave his vulnerable to exploitation by the British unscrupulous employers in the destination place, where some subjected to circumstances of unintentional servitude, including non- payment of wages, precincts on movement, and physical or sexual abuse, though he belongs to higher caste. In the crate of the exploitation of slave labor Gangu, by disparity, things are outstandingly apparent. Gangu and other slaves were considered as a sort of animal, who have no freedom owned by another human beings. The products of their labor belong in their entirety to the slave owner. All that received in return is food.

On the contrary, Gangu a peasant, meanwhile, is a sort of half-person.

Firmly tied to the land, a peasant cannot choose what to grow or which land to grow it on, nor is he free to choose a profession at McPherson Estates. To the extent that peasants cultivate the plot of land they provided, they are able to obtain food, clothing and lodging. However, the fruit of their labor on the lord's fields entirely belong to this master. At first Gangu accepts this but in survival his mind revolts against it.

Within pre-capitalist economies, physical coercion plays a major role in exploitation of the workers production, the result is more subtly achieved; because the workers do not have possession of the means of manufacture, he or she must gladly penetrate into an exploitive work relationship with a capitalist in order to earn the necessities of life in the capitalist mode. The worker's entry into such employment is voluntary in that he or she chooses which capitalist to work for this stands true by Buta Singh in Gangu’s life. On the other hand, the worker must work or starve. Thus, exploitation is inevitable, and the voluntarism of capitalist exploitation is illusory towards a tragic end. In the plantation area, all the coolies are treated like fenced animals. Gangu and Narain have a belief in traditional myth of Karma. According to François Gautier; Karma is another very important tenet of Hinduism which has been perverted in modern times, not only of its fashionable misuse in the West, but also in India where, because of influences during three centuries by missionaries and secular thought, it is often mixed-up in varying degrees with the Christian concept of sin and virtue. Hindus

(and Buddhists) have always maintained that all actions, good or bad, which we perform during a lifetime, carry automatically consequences for the next lives to come. But there is absolutely no moral implication, no notion of Good or Evil, as for Hinduism there is a mathematical and immutable logic in our actions:

“As you sow so you reap”, (PERCIVAL ,TAMIL PROVERBS WITH THEIR

ENGLISH TRANSLATION )

Consequently, there is no absolute injustice: suffering in this life could be the consequence of a “bad” karma sown in another life; and today’s happiness, might result from a “good” karma performed in another body. With this knowledge, one can understand a little better the sufferings of humanity, even though many of them still look so unjust; but true compassion always is accompanied by right knowledge.

“I suppose it was in our Kismet. But at home it was like a prison and here

it is slightly worse… First water, afterwards mire… This prison has no

bars, but it is nevertheless an unbreakable jail. The chowkidars keep guard over the plantation, and they bring you back if you should

run…(TLB, 38)

Karl Marx says:

“The ideas of the ruling class are in every epoch the ruling ideas: i.e. the

class which is the ruling material force of society is at the same time its

ruling intellectual force.” (karl Marx ,WAGE LABOUR AND CAPITAL)

Anand takes over this quote and implement his own ideas on this. In both the novels, workers forced to do their work and were not allowed to do their personal work like feeding the child or entertain themselves like dancing.

“I will report you sick and get you marked half a name (half pay), bullied

Neogi, noticing that she had sat down.” (TLB,1 89)

Similarly one can find an incident in the life of Munoo, when he was just fourteen Munoo’s poverty compels him to apprentice in life. He has an extreme modest expectation. He has learnt his first lessons in the harsh school of modern urban world. Sham Nagar episode is only best example for the first act in the tragic drama of exploitation. The factory is a huge octopus with its numerous tentacles clutching the laborers in its deadly grasp, slowly paralyzing tenure and effect retrenchment summarily; the British foreman is at cottages at exorbitant rent and also a money-lender –all rolled into methods. In the mean time, Gangu faces the problems at his middle age. Munoo can do any work and can become a employee at any company. Nevertheless, there is no possibility for Gangu to be an employee at his interested field because of his age.

Munoo’s life was not only exploited by Industrialism but also by capitalism.

Communalism lends a helping hand to the suppressed. Politicians further fan the communal hatredness. The move against the social panorama, also gives the novelist an opportunity to deal with the issues such as relationship between the

Indian and the British in pre-independent days.

Misery and exploitation go hand in hand, the moments of joy and happiness given to Munoo by Seth Prabhu Dayal and his high- souled wife, kind hearted friendship with Hari, kind treatment given to Munoo by Mrs. Mainwaring when he is ill are the moments of silver lining in the dark clouds of his life. The theme of the exploitation of the under privileged is presented in depth in the novel and the picture is drawn with vividness. With its scene shifting from the

Kangra hills down to the plains of Bombay and back to the Punjab hills, with its crowded canvas covering all the classes of society. From the landless peasant to the aristocratic Anglo- Indian and British and with its varied spectacle of human nature has an almost epic quality although the period of time it covers is very short ie, of two years only.

According to the grapevine, in Gangu’s life the hard-hearted and snooty

British managers like Croft- Cooke and Reggie Hunt are playing the role of exploiters , the Indian sardars, Babus, Mistris and warders are also exploiters, and between them create “an atmosphere of twisting and turning” for the Indian coolies in reality. However, the British Doctor John de la Harve plays the role of

Munoo’s Hari is quiet conscious of the wrong done to the Indian coolies by his compatriots and tries to set it right by taking good care of them as a doctor. He makes plans for the supply of clean drinking water and sanitary fitting to the dwellings of the coolies in order to prevent the epidemics of cholera and malaria.

Nevertheless, the hardhearted Croft-Cooke does not allow him to carry out his plans for the well-being of the Indian coolies, because he regards them as beasts of burden. Though John de la Harve is in love with Croft- Cooke’s daughter,

Barbara, he does not hesitate to question Croft-Cooke’s imperialistic attitude towards the Indian coolies.

The picture of the muck and filth in which the factory workers live, is done with magnanimous facet. Perhaps the finest touch is the scene where Munoo and Hari with his family are seeking a night’s shelter on the crowded pavements of Bombay. In India, the foreign nation comes to rule because of the local politics.

No Indian is ready to share his shelter with other. In the mean time, their property are deceived and utilized by unknown. The mystery is explained by a half-naked woman who sits moaning there and tells them: “My husband died there last night.” Hari responded typically of the

situation. “he has attained the release”, he tells her, “we will rest in her

place. We are not afraid of ghosts.” (CL,149)

Munoo an English romantic child-hero whose innocence has been violated and whose direct confrontation with the life of continued exploitation, starvation and poverty proves to be fruitless and unproductive. After completing the full circle of his journey, Munoo finally comes back to the hills, Mrs. Mainwaring, a

Eurasian, brings him as her servant to Simla, where he works as her rickshaw- puller. The final act of Munoo’s tragedy begins when Mrs. Mainwaring, whose car knocks him down, takes him to simla, as she wants a servant. She sexually exploited his life there. Love and affection is also shown to him to exploit his physic.

“A deep-rooted feeling of inferiority to the superior people who lived in

bungalows and wore Angrezi cloths”,…. (CL, 257)

The same feeling makes him accept without any murmur his lot as a rickshaw-puller as a result of which Munoo dies of tuberculosis at the age of sixteen.

Munoo is an innocent boy who might grow into a man of potentialities but who is nipped in the bud by cruelty, economic exploitation and poverty. He is the victim of social force. The tragic denial of life to Munoo is caused by his poverty, which is the sole cause of his tragedy. Class- consciousness is the main theme of the novel.

The novelist has felt the pulse of Indian society. He goes deep into the hearts of the poor and the downtrodden. He selects the lowest classes and the laboring classes to represent them in his novels. The theme of his novel is purely the realistic picture of Indian society. He pleads for the oppressed and exploited people in society. He has made Munoo, the hero of the novel because he is an orphan, poor, helpless and rustic boy. He feels there are two classes of people, rich and poor. Anand relentelessly points out how money is everything in a society ruled over by the rich.

“Money is everything. Money is indeed everything. And his mind dwelt for

the first time on the difference between himself, the poor boy and his

masters the rich people between all the poor people in his village on Jay

Singh’s father the landlord” (CL,69)

“there must only be two kinds of people in the world, the rich and the

poor”.(CL,265)

Munoo realizes that the Haves are superior and the Have-nots inferior in the capitalist society. In the moneyed society moneyless man becomes an untouchable. Munoo is an untouchable in the eyes of the capitalist society.

Capitalism has created a new caste system based on money. Thus, the main theme of the novel is the miserable condition of poor people. The novelist shows how Munoo struggles for a better life, but poverty becomes obstacle in his progress in his life.

Mulk Raj Anand shows his wide observing power of humanity in delineating his characters. He selects his characters among the common people.

He tries to represent from those characters that he knew from early childhood.

He shows in his novels that characters are not the product of circumstances. He knows the nature and sentiments of his characters. They are the true representatives of their respective creed. He does not give the sentimental portrait of his characters. His characters include waifs, untouchables and laborers. They are reflections of the people of real world.

In the second novel, the British officer deploys the hard work of the employees by rejecting the feasibility of them. He weighs the plucked leaves and cut off half a day salary by underestimating the work. He said that,’ the plucked leaves are not in proper size’. Products made in China are cheap through the exploitation of the workforce. With the industrial revolution and the subsequent increase in machinery, less physical strength is required and hence women and children are recruited into factories because they could be paid less than male workers. Since then, child labor is banned in most countries, but women and ethnic minorities are still exploited by being underpaid. “You know they cut the child’s wages for two days, because he mistri at

the weighing machine said the leaf was not properly picked”…(TLB, 64)

In the first novel Anand, indirectly expose the reduction of salary when

Munoo slipped the teacups. He is great enough in explanation of the exploitation.

“That China cup cost us almost as much money as you earn in a month”.

(CL, 23)

Mother Teresa says that, even the rich are hungry for love, for being cared for, for being wanted, for having someone to call their own. In both these novels author, creates characters to love the suffered. Doctors are not only the caretakers of disease but also the caretakers of the affected. Anand utilizes the doctor character to uplift the upset minds of the hatred. Dr.Prem Chand, is one of the characters who cares for the suppression of Munoo by Bibiji. He advocates for him to Bibiji while he breaks the teacups unknowingly. It is not the magnitude of our actions but the amount of love that is put into them that matters.

“How he is responsible for that monkey-faced man’s bad taste? asked

Prem Chand”.(CL, 64)

Kind words can be short and easy to speak, but their echoes are truly endless. In the second novel author advocates for Gangu through the character of Doctor John de la Havre. He is the only person who helps him financially for the burial of his wife. “Now take this’, de la Havre commanded. Here five, ten rupees- and eight

annas” (TLB, 133)

He goes to Daya Ram his uncle, but he beats him. So he went out of him.

Here we can see the character of Dickens’s Oliver, who is punished for asking some more food. Anand is our Dickens who tries to enroot the evil doings. In this world, people work hard to buy little food. But Munoo is beaten by his own uncle for asking some more food. It shows that his uncle loves money than love and affection. Though he grows up with the hard work of Munoo’s mother, he gives importance of the earned money of him than his love.

“Oh, don’t beat me, please don’t beat me, uncle, I only want food.”

(CL,64)

Without knowing where to go, he boards a train from Sham Nagar.

Prabha, the Seth owner who turned into an owner of pickle factory from a coolie takes him to Daulatpur. Munoo leads a happy life there with love and affection of

Prabha and his wife. The worker of the factory enjoys their life when the partner

Ganpat is out of it. Munoo’s Innocence is thought charming because it offers delightful possibilities for his exploitation but his mind never likes to continue his life there so he went away to search for a new job. Comparing to Gangu Munoo is different. He is a revolutionary who is not interested to be a slave of anyone or not ready to accept the brutality of any master. In Munoo’s life, all progress is precarious, and the solution of one problem brings him face to face with another problem.

In the case of the exploitation of Munoo as a slave labor, by contrast, things are exceedingly clear. He, who exists, as a sort of animal owned by another human being, has no freedom. Like a dog, he is unable to exercise any degree of physical or mental trouble. The products of his labor belong in the entirety to his owner. All that is received in return is food. But this is to in limited.

His labor is juiced like a fiber residues of sugarcane. He utilized more than his ability not only in Sham Nagar but also in Daulatpur and Bombay episodes.

Anand’s pity towards the hard workers is beautifully pointed below:

“ I was a dark and evil life. He rose early at dawn before he had his full

sleep out, having gone to bed long before midnight. He descended to

work in the limp, as if all the strength had gone out of his body and left

him a spineless ghost of his former self.” (TLB, 98)

Gangu also faced this much of problem in many places. John de la Havre is portrayal of Karl Marx’s state on capital: capital is dead labor, which, vampire like, lives only by sucking living labor, and lives the more, the more labor it sucks.

But his view is in the exposure of normal way to feel for the labors. He who stands opposed the White capitalist by reveal his soft corner towards the exploited. “A sixty-five hour week for a shilling and children fewer than nine doing

two shifts a day! The proletariat starved while the middle classes

entrenched themselves in the country homes of England.” (TLB, 137)

Prabha considered Ganpat as an insincere and evil partner to be feared more than a wild beast. Therefore, Prabha hates Munoo to continue his work in his factory. Munoo went to vegetable market where he can get more wages than other places as he heard. Munoo learned a lot from his experience at the market place. He learned the reality of life with different attitudes. There are different approaches by different status of people. Low class, working class and the old labors fight for their wages and commissions. Mean time high society people brawl for the rates. They spend more money for buying gold ornament, silk saris but not a piece for the working class.

“And in the street were the endless streams of ill-clad servant boys,

ragged men, black skinned old widows who bargained for a commission,

and rich bourgeois women in many colored silk shirts and tinted aprons,

chaperoning their daughters or daughter in law, loaded with gold

embroidered silks and garland of jewels, haggling with the wild eyed

shopkeepers over the price of potatoes”.(TLB,124)

India is a corrupted nation were bribe plays a major role. Munoo leaves his lovable master and to his own land. At that time, he practises giving bribe for a comfortable seat for his master without reservation. He got a seat by giving a bribe of two annas to a ticket collector. Low in financial status makes a man to earn money through bribe to fulfill their needs. As Buddha says, “it is a man’s own mind, not his enemy or foe that lures him evil ways”.

“But the man was quite honest except that he was poor and took bribes.

He not only slipped them through a side door, but saw them safely into

one of the few third class compartments that were attached to the train.”

(TLB,133)

Experience makes man perfect. Accidental incidents wipe the innocence of a man. In Munoo’s life, we can taste this type of enlistment. He is a man of experienced exploiter of Anand’s character. The railway station taught him how to earn more wages. When he returned from the railway station, he was asked by a custom dressed woman to lift her baggage to the nearest place with high wages then he earned in market. Money changes every one. This high wage changes his mind to come back to this place to earn lot.

“Yes mother, said Munoo eagerly, and reflected. This is easy work; I shall

come here again and lift the bag for people rather than earn two piece for

carrying vegetables in the market”. (CL,131)

Narain the neighbor of Gangu gives idea to him to earn more money by working for another place. He says he is going to work in THE ROADside to earn extra wages. A honest work with out chat will earn eight anna for a day. “I went to work on the new road before the bell at six.’ Said Narain, rather

self pityingly. I worked till noon and earned four annas. Then I went back

again and work till night earning another four annas.” (TLB,144)

While walking on the road Munoo was attracted by the beating of drums advertising circus. His inner thought induces him to enjoy the circus but his financial status blocks. The elephant driver helped him see circus through a hole in the hut. He is another kind heart who helped him to go to his dream destination

Bombay.

“You stay here and help us to pack. I shall get you wages for the coolie

work you do. And at night I shall smuggle you somewhere into the train”.

(TLB,145)

Munoo wants to lose even the inward beauty that remains as hurt in his life so he need to move out of the boundary of old places. But these bad experiences taught him a lot about understanding the psychology of various people. The generosity of the elephant driver makes him understand the differences. His inner thought says that, there are good people like Prabha, the elephant driver and the bad fellows like Ganpat, and the police officer who beat him. This experience creates an inferior complex in his mind that the people who lead life with money and power can beat anyone they like at any situation. As Gangu afraid of Croke . “I am stricken with fear, said Gangu. The Burra Sahib will surely beat us”.

(TLB,203)

According to Ross Perot a weak currency is the sign of weak economy, and a weak economy leads to a weak nation. The world considers the people with the status of money. If a person is poor in economic status his caste will never get reputed in this money-based society. The thirsty of Munoo makes him to have a cup of soda. But the shopkeeper never gives reputation to him because of his ugly appearance. This disturbs his mind and starts his mind to think about his caste. Though he is weak financially his mind is not ready to accept the degradation of the monitorial society.

“The bigger city is, the more cruel it is to the sons of Adam’ the elephant

driver said, crawling under the buffers of a train. ‘You have to pay even for

the breath that you breathe.” (TLB,153) .

“I should have fought hard if he had dared to turn me out or abused me,

he said to himself. I let him put me in my place as a coolie, but I was

paying for the soda water and I am not an untouchable. I am Hindu

kshatriya, a Rajput, warrior caste.” (CL,168)

“The bigger city is, the more cruel it is to the sons of Adam’ the elephant

driver said, crawling under the buffers of a train. ‘You have to pay even for

the breath that you breathe.” (CL,169). The above is the best example for the exploitation through work though they belong to upper caste. This society is the dependent of money and appraises people by their financial status.

Capitalism and industrialism are the forces of exploitation and they are seen in Daultpur and Bombay episodes. Exploitations are shown in the following passage:

“it was a dark and evil life …. He descended to work in the limp, as if all

the strength had gone out of his body and left him a spineless ghost of his

former self” “The bigger city is, the more cruel it is to the sons of Adam’

the elephant driver said, crawling under the buffers of a train. ‘You have to

pay even for the breath that you breathe.” (TLB,157) .

In Bombay episode we find that a worker’s strike is easily broken by casual rumours of communal disturbances which divert the wrath of the labourers from the mill to the religious factions among themselves.

In the fifth chapter, we find that Jimmy sahib, the Chimta Sahib, is an exploiter. The chief concern of the cotton mill is profit. Mrs. Mainwaring also exploits Munoo in whose service he dies. It is Munoo’s death, which relieves him of the social cruelty and exploitation and poverty. Munoo dies of tuberculosis and ends his struggle for existence. Exploitation is of various dimensions. Abuse of the deprived, Capitalistic bucolic exploitation, unmerited societal structure, struggle and exploitation in job market, industrial and colonial exploitation, sexual exploitation, and the exploitation through communal.

Abuse of the deprived : COOLIE and TWO LEAVES AND A BUD are a great work of art and a number of themes and ideas have been woven into its texture. However, its central theme is the exploitation of the poor and the under- privileged by the forces of capitalism, industrialism and colonialism. This theme has been studied in depth with reference to Munoo, a poor, helpless orphan,

Gangu, the old coolie who are denied for fundamental right to life and happiness, who are exploited and made to suffer, until they die of consumption. They are not the only victim of such exploitation, the novelist makes it quite clear, that such exploitation and denial of life and happiness is the lot of the poor every where in

India, whether in a village like Bilaspur or small town like Sham Nagar, or big cities like Daulatpur and Bombay. The lot of the poor is equally wretched and miserable whether in rural or urban India.

Gangu’s deprived state of finance induces him to go for some other place to work for get back his properties. His age is also the fact for going to the clutches of capitalist. Novelist’s eye on the exploitation in this novel is also on the base like the early novel. The rich easily override depriving situation of the poor. Capitalistic bucolic exploitation: The novel opens when Munoo is an orphan of only fourteen years of age. In the idyllic nature surroundings of his native village, he is quite happy with his playmates even though he is ill-treated by his aunt

Gujri and his uncle Daya Ram. Even this simple rural community is not free from capitalistic exploitation. To be a victim of exploitation seems to be the terrible destiny of poor Munoo, for even at this early age.

“He had heard of how the landlord had seized his father’s five acres of

land because the interest on the mortgage covering the unpaid rent had

not been forthcoming when the rains had been scanty and the harvests

bad. And he knew how his father had died a slow death of bitterness and

disappointed and left his mother a penniless beggar, to support….a child

in arms”.(CL,1)

Gangu, the old village coolie is exploited in the same way. He and his family suppressed by the loan of the family lost their properties. He shifted towards Assam Tea plantation by the deceiving words of Buta, the intermediary.

He exploits him by attracting words of high wages. People belonging to rural areas generally have attraction on money. Buta plays the role of Daya Ram.

Unmerited societal structure : In Marx’s terminology, both the slave and serf were exploited because they were both forced to work for someone without getting full compensation for their labor and someone else forcibly appropriated the products of their labor. 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. Munoo’s Poverty compels to be apprenticed to life at the age of fourteen, and to be exploited even by his uncle.

His expectations are extremely modest. His only intention is, “I want to live, I want to know, I want to work”. He encountered with urban world is in the house of

Babu Nathoo Ram, Sub-Accountant, Imperial Bank, Sham Nagar at first. His erroneous commencement is that he relives himself near the wall of the house and is branded as a stupid, rustic loafer. The lady of the house, Bibi Uttam Kaur, a snooty and mistrustful termagant, under-feeds, nags and humiliates him, and his earns of three rupees takes away by his uncle. All this, however, fails to dampen his high spirits completely and it is finally this “living vitality”, and

“irrepressible impetuosity” which drives him away from the house as, one day while dancing a monkey-dance, he bites the daughter of Bibiji to make the whole thing more realistic. Before he runs away from Sham Nagar, the harsh school of the modern urban world taught Munoo’s first lessons. At the end he understands his position through many experiences taught by the society. As a servant who was forced to do the work, all the odd jobs, someone to be abused, even beaten like a slave. Gangu was exploited because of his monitorial status. He faces the maltreatment like Munoo. The ruling class blocked his rights. In general, Sardars get more benefit from the British managers. They are the people acts as mediators for the British to get more slaves to work for them for low wages. The ruling class restricts Gangu’s rights. The Burra sahib beats him and this creates a fear in his mind not to speak even for his own benefits. Once he asks for a help to Burra Sahib for the ceremony of his wife’s death. The return he earned is only the beats from him than the financial help.

Struggle and exploitation in job market: In the tragic drama of exploitation, the

Sham Nagar episode is considered as beginning. While he is well treated by

Prabha Dayal and his wife, he is ill-treated by Ganpat who frequently beats him and hurls abuses at his innocent head in Daulatpur. Munoo works as a coolie to make both ends meet, he finds that there is cutthroat competition, and the corn traders exploit the situation after Prabha Dayal is ruined by the treachery of his partner and the factory is sold out. The coolies are paid awfully squat wages, are made to cart dreadfully heavy heaps and are abused, beaten and turned out at the slightest fault, and sometimes merely at the whim of the trader. They are treated as vagrant and are entirely at the mercy of the forces of capitalism represented by the traders. Munoo is not alone; he is only one out of the countless victims of such exploitation. Historically, 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. Furthermore, the invention of the assembly line enabled division of labor, which separated workers from their final product and only served to increase profits for the owners.

Consequently, workers were mechanized and alienated from their work.

In the second novel labourers are crushed by the British. They compel the coolies to work for low wages. Some of the small plantations earned a lot by giving low wages to labors. They terminated any one who stands against them, they were sent out from the plantation in addition, not allowed to return. Also they ordered the railway officials not to issue tickets for their departure.

Industrial and colonial exploitation: This exploitation is presented on a much superior and more dreadful extent in the Bombay segment of Munoo’s life. The big industry and its possessors are the forces of exploitation. Munoo takes up service in Sir George White’s Cotton Mill and is exposed to the full force of industrial and colonial exploitation.

M.K. Naik, says that: “The factory is a huge octopus with its numerous tentacles

clutching the laborer in its deadly grasp, slowly paralyzing and

poisoning him.(M .K.NAIK ,MULK RAJ ANAND ,9)

The British administrations proffer no protection of occupancy and effects cutback summarily. The British foreman is acting as the recruiting authority, a proprietor who rents out dilapidated cottages at ridiculous hire, and also money- lender- all rolled into one ; the path an door-keeper practices usury with even more drastic methods . In both the novels the Sikh merchant gets importance from British capitalist and puts his monopoly as the authorized dealer in the Mill- workers colony to full personal advantage. The ill-paid, ill-housed, under- nourished and bullied laborer is broken, both in body and mind, as Munoo finds his friend Hari is, though his own youthful vitality saves him from this ultimate fate.

Marx view of the ruling class is the basic idea of the entire capitalist. He says the ideas of the ruling class are shown in every epoch of ruling ideas. That is the class, which is the ruling material force of society, is at the same time its ruling intellectual force. Anand’s point is varied in explaining how the British intrude into India. Indians is famous for hospitality. They provide anything if anyone saves the life of their lovable persons. In this novel an English man who speaks against to British cunningness. “Yes, he said. These Indians are bloody fools. They are so hospitable.

They let themselves be robbed. Jehangir is drunk and gives away his

whole kingdom to Nur Mahal as the price of her love, and a cup of wine

and a song. Shah Jahaan’s daughter is ill. An English Doctor attends her.

The emperor gives away valuable ports in reward.” “The bigger city is, the

more cruel it is to the sons of Adam’ the elephant driver said, crawling

under the buffers of a train. ‘You have to pay even for the breath that you

breathe.” (TLB, 163).

In India every attractive and cosmetic products are produced by the British

Capitalists. Hindustan Lever limited, Johnson & Johnson, Colgate & Palmolive, were the best examples for the involvement of British intrude in Indian business.

These companies get its largest shares from the retailers and the distributors of

Indian traders.

Anand is a master of all. He is the only Indian laurete who speaks about the influence and the techniques of the British Kingdoms in Indian economy after giving the freedom. On the contrary of Marx the rich will do anything for the poor but get off their backs. Havre says that the British government introduces railway and other facilities in India for their own benefits.

“…by introducing the steam engine into India, not only because their home

manufacturers competed with their colonial manufacturers, but also

because the Indian monied classes were pressing for a share in the industries of their country...” “The bigger city is, the more cruel it is to the

sons of Adam’ the elephant driver said, crawling under the buffers of a

train. ‘You have to pay even for the breath that you breathe.” (TLB,159) .

Sexual exploitation: The fifth and final act of Munoo’s tragedy instigates when

Mrs Mainwaring, whose car knocks him down, takes him to Simla, as she wants a servant, his own wishes in the matter being, of course, of no consequence. She makes him her boy-servant, her rickshaw puller and there are hints that hint that he is exploited sexually also. A “deep rooted feeling of inferiority to the superior people who lived in bungalows and wore Angrezi clothes”, makes him accept without murmur his lot as a rickshaw-puller, as a result of which he dies of consumption at the age of sixteen. He was disturbed by the yogi and by the young lady’s activities.

In Gangu’s tragedy, the white officials are interested in having sexual relationship with the Sardar’s wife. Reggie lashed Ranbir, the coolie from Ranchi for not accepting the sexual appeal of Reggie to his wife. After arresting him, he enjoys the bottom pleasure of his wife, and left her in the roads. In The Holy Bible

King David’s mischievous sexual act towards Bathsheba turns his mind to kill her husband. At the end of the novel Reggie tries to seduce Leila, the daughter of

Gangu and killed him brutally.

Exploitation through communal: Capitalism, colonialism and industrialism are not the only forces, which exploit Munoo and his like. Communalism too lends a hand. A worker’s strike is easily broken by casual rumors of communal disturbances, which divert the wrath of the laborers from the mill to the religious factions among themselves. Politicians, who have their own axe to grind, further fan the fires of communal hatred. In the whole process, the exploited laborer looses his job, his livelihood and sometimes even his life.

The interference of the political approach is an utter failure in the second novel to. Anand uses the image of Gandhi as a violent attacker. In this novel, a person is introduced as Gandhiwala by the author to fight for the freedom of labors. He forces the railway official to sell the ticket but all the labors are arrested in the middle of their journey. This segment gives the lesson that the influence of communal act never wins the struggle. According to the view of

Nelson Mandela; Education is the most powerful weapon which we can use to change the world.

Anand fits his mind in Marx to come to a decision that the coercive exploitation should be objectionable and unjustified by the reforming society.

That is the existence of surplus labor and the appropriation of surplus value to a product are not decided by the worker or by a majority vote in society. The owners of the means of production decide it in an autocratic fashion: private corporations where surplus value or profit is held as private property and not subject to ownership by the collective democratic society. Since capitalists appropriate surplus value, they use it for the investment to produce more capital. The entire society is thus exploited because the very resources that they produced are not distributed evenly. In order to end exploitation, any production of surplus labor must be democratically decided upon and surplus value must be collectively owned so that people may use their own creative abilities not only to survive but also to live up to their true potential.

Anand may be trying to provide a solution to the universal problem of the freedom of the oppressed, suffering and pain are the inevitable forces of life. But man can overcome the forces with the help of weapons like compassions, universal brotherhood and equality given by Buddha, Jesus Christ and Gandhi. If

Munoo had met more men like Chota Bbu in Shan Nagar, Prabhu Dayal and his wife in Daulatpur, the elephant driver of the circus and Ratan in Bombay who establish a kinship with him and extend this compassion and love, he would not have died of consumption. Then the problem of exploitation would not be so acute. There would have been no tragedy. We can conquer the vision of horror with the vision of love.

With his first novel UNTOUCHABLE Anand inaugurated the literature of

oppressed for the novel is still the exemplum of ‘Debit Vangmaya’ under

the skin ,

“the Untouchable to is a man, so are the coolies, the peasant, the artisan,

the factory worker and the road maker. Bit under the skin the prince is also

a man. And Gauri,Indira and Ganga too are diverse specimens of dear and dogged human nature. It is this marvelous capacity to bring out the

essentially human element in such a variety of characters that makes

Anand the laurete of humanity, and his fiction cumulatively the comedic

humaine of twentieth century India.”(K.R.Srinivasa Iyengar, INDIAN

WRITING IN ENGLISH , 9)

Munoos death in Anand’s plea for a change in the order of society. Man has to be treated as Man. This alone can remove the class conscious and callous society and its cruelty and injustice. Man has to be reformed through a change of heart,’Love Others’ eradicated only through Socialism and universal brotherhood. With the practice of love and compassion for the weak and downtrodden we will be able to reduce endless misery, pain and unhappiness.

STRUGGLE AGAINST TRADITIONAL CANONS

Women held very important position in ancient Indian society. It

was a position superior to men. There are literar y evidences to suggest that wome n power destroyed kingdoms and mighty rulers.Elango Adigal's

Sillapathigaram mentioned that Madurai the capital of Pandyas was burnt when

Pandyan ruler Nedunchezhiyan killed a woman's husband by mistake. Veda

Vyasa's Mahabharata tells the story of fall of Kauravas because they humiliated queen Draupadi.Valmiki's Ramyana is also about the wiping away of Ravana when he abducted and tried to marry Sita forcibly. The plethora of Goddesses in ancient period was created to instill respect for women. Ardhanareeshwar, where God is half-man and half-woman was highly worshipped. Women were allowed to have multiple husbands. Widows could remarry. They could leave their husbands. In the Vedic society women participated in religious ceremonies and tribal assemblies’ sabha and vidata.There is no evidence of seclusion of women from domestic and social affairs bu t they were dependent on their male relations throughout their lives. The system of Sati existed among the Aryans in the earlier period .By the time they entered India it had however gone out of vogue but it might have survived in the shape of a formal cus tom. Though it is not referred to in the hymns of the Rig-Veda, the Artharva Veda shows that it was still customary for the widow to lay symbolically by the side of her husband's corpse on the funeral pyre. Monogamy was very common. Polygamy though common was not common. Child marriages were unknown. Women could choose their husbands through a type of marriage called Swayamvara. In this type of marriage, potential grooms assembled at the bride's house and the bride selected her spouse. Instances of Swayamva ra ceremony can be found in epics, the Ramayana and Mahabharata. This continued even in the later period in high class families.

As the time passed the position of women underwent changes in all spheres of life. In the later Vedic period, women lost their political rights of attending assemblies. Child marriages also came into existence. According to the Aitareya Brahmana a daughter has been described as a source of misery.

The Atharva Veda also deplores the birth of daughters. Yet certain matrilineal el ements are discernible in this period also. The importance assigned to the wives of the rajan in the rajasuya has been regarded as an indication of matrilineal influence and the Vamsavalis or genealogies of teachers attached to the Brihadaranyaka Upanishad in which many seers bear metronymics, would also possibly indicate a similar development. There are references to women seers like Gargi and Maitreyi .However this period clears see the growing tendency to stratify society along gender lines.The position of women gradually deteriorated as the golden Vedic ideals of unity and equality began to fade off through the passage of time. During the period of smritis women were bracketed with the sudras and were denied the right to study the Vedas to utter Vedic ma ntras and to perform Vedic rites. Marriage or domestic life became compulsory for women and unquestioning devotion to husband their only duty.

In Mauryan period brahamanical literature was particularly severe in the treatment of women and assigned them a v ery low status in the society.

Buddhist texts on the other hand were much more considerate in treating them.

Megasthenes testifies to the growing practice of polygamy; employment of women as palace guards, bodyguards to the kings, spies etc; permission of widow remarriage and divorce. Thus the position of women though inferior was not as bad as it came to be in the later periods such as the Gupta period. Owing to the suppressed condition of women in the society of his time it is possible that

Ashoka may hav e felt the need to appoint a special group of mahamattas who would be concerned mainly with the welfare of women.

Since women and property are bracketed together in several references in the epics, Smritis and Puranas, women came to be regarded as a sort of property.

She could be given away or loaned as any item of property. This was like the attitude of a typical patriarchal society based on private property. Because of this the Brahmanical law did not allow any proprietary rights to women; the provision for stridhana is of a very limited character and does not extend beyond the wife's rights to jewels, ornaments and presents made to her. This took strong roots in Gupta and Post Gupta periods. The practice of using veils by women particularly in high caste families was in vogue. In Kadambari Patralekha is described as wearing a veil of red cloth. This was however not the general custom. In the south Indian empires also the position of women deteriorated

.Remarriage of widows was generally not favored. Their position was very bad as they had to cut off their hair, discard all their ornaments and eat only plain food. Some wives preferred to die with their husbands. The tonsure of widows like the tying of the tali at the marriage ceremony was obviously a pre-Ar yan

Tamil custom taken over and perpetuated into later times.

Women enjoyed a position of respect and stature in ancient Vedic India.

Women of the Vedic period (circa 5000-1200 BCE) were epitomes of intellectual and spiritual attainment. The Vedas have a lot to say about these women, who both complemented and supplemented their male partners. When it comes to talking about significant female figures of the Vedic period, four names -

Ghosha, Lopamudra, Sulabha Maitreyi, and Gargi - come to mind. The ideals of Indian women hood are also embodied in the tales of the ancient Puranas such as the Srimad Bhagavatam. Further, many of the sages are named in a matrilineal manner, emphasizing the

role of the Mother and refuting the oft held belief that the vedic period was a

patriarchal society. It is more than coincidental that the deity associated with

learning and knowledge is Saraswati ,the deity that adorns the left hand side of

the banner. There have been numerous instances of women exhibiting high

standards of courage, valor, learning and wisdom in the ancient period of the

Indic civilization. We will touch on the lives of a few constrained as we are by

space and time.

Women are to be matched with appropriate heroes. These are very

general recommendations and were often not stuck to by the dramatists. For

instance, the Rama of Bhavabhuuti's Uttararaamacaritam is not dhiralalita but

dhirprashaanta. On the whole these character types are based on the principle

that certain emotions are to be enacted by characters of specific social

description, as they were the expected norms of behavior from persons of such

a class. The Brahmins were expected to be contemplative, the kings generous,

forgiving and adept in the arts, the merchants were expected to be highly

charitable and the shuudras to be loyal.

Thus we may summarize that all the diverse categorization of lovers is based on their personal temperaments (svabhaava) and their worldly situation

(avasthaa). Once the complications of the ancient cosmology, social stratification and moral demands are seen through as needs of the times, the Naatyashastra seems to rest its characterization basically on svabhaava and avasthaa which are universal factors. The foundations of this erotic theory was further expounded by the Kaamasuutra for the purpose of carnal satisfaction and by the

Arthashastra for taxing and protecting commercial sex by the state.

Anand presents both devoted wives docile as well as revolutionary women in the later novel THE OLD WOMAN AND THE COW . His heroes and heroines are represented as drifting aimlessly, haunted by the clutches of tradition, trapped and alienated yet reaching for identity. This is a rise of protest in Anand’s fiction. So his fiction may be called a literature of protest Sectionalism, snobbery, contempt, fatalism, capitalism, colonialism, racism, are the root causes of modern man’s degeneration or despair. Anand vehemently attacks these forces.

The spirits of revolt, the sense of human predicament are the emphasis on the inner experience of the individual has been expressed in this novel. It is a novel of protest and rebellion against the traditional canons. The novel is concerned with human and personal values with the realization of an authentic human existence.

Independence has brought may desired changes. The basic problems of farmers remain unsolved. There is no remarkable improvement in the plight of the peasants before and after independence. The status of women remains unchanged. She is still considered to be a mere chattel of her husband and a child bearing machine. It is the traditional belief that a woman’s duty to her husband is to bear him sons only. Often women are regarded as persons of ill omen. Anand makes a fervent plea for the recognition and acceptance of woman’s right. Anand makes her heroine rebel against a traditional faith. Premila Paul says

“Gauri sheds her narrow domestic coils before they could struggle her to

death, and escapes into the refreshing world of modernity. Whenever the

most of the heroes faces premature death, she emerges as an awakened

women with a fresh lease of life before her “.(PAUL, THE NOVELS OF

MULKRAJ ANAND A THEMATIC STUDY ,116-187).

The major cause of Emancipation is considering women as livestock for men and provide the highest degree of freedom to do as they pleased in the

Private domain of their home. As per the old Indian custom wives can be beaten by their husbands with a stick not thicker than his thumb and unambiguously certified the abuse of women within marriage as to the actual law of The English common Law.

As on the view of Nilima Dutta

“The position of a woman as a 'chatel', in English common law, changed

radically in the fifties when women began to be considered as separate

legal entities with distinct legal rights. The law developed mainly to protect women's economic rights granted by marital status. This recognition of a

woman's distinct legal identity materialized in the form of payment of

maintenance to her on breakdown of the marriage. The right of

maintenance was deemed to include the right of shelter or residence. A

large number of judgments handed down by the English courts mark the

metamorphosis of the woman from "chattel-wife" to "legal person”.( Nilima

Dutta Domestic Violence, 4)

Influence of Marxism is not only identified in the working community but also the women of our society. Marxist feminism is a sub-type of feminist theory which focuses on the dismantling of capitalism as a way to liberate women.

Marxist feminism states that private property, which gives rise to economic inequality, dependence, political confusion and ultimately unhealthy social relations between men and women, is the root of women's oppression.

According to Marxist theory , in capitalist societies the individual is shaped by class relations; that is, people's capacities, needs and interests are seen to be determined by the mode of production that characterises the society they inhabit.

Marxist feminists see gender inequality as determined ultimately by the capitalist mode of production. Gender oppression is class oppression and women's subordination is seen as a form of class oppression which is maintained (like racism ) because it serves the interests of capital and the ruling class . Marxist feminists have extended traditional Marxist analysis by looking at domestic labour as well as wage work in order to support their position.

Women were the marginalized section of our society. They were struggling to have a stranglehold in this men’s world. Though, in remote villages of India their situation is no better—a girl child is still frowned upon and is considered a disgrace to the family, they are malnourished, bulimic and their health is defrosting without proper vaccination . Also the women are sold for any purpose by women itself. The novel THE OLD WOMAN AND THE COW foregrounds the concern of gender, in relation to the rebellious behavior of a young rustic Punjabi wife, first given in marriage to a deprived and vicious village dweller, then sold off by her mother to a ripened mercantile and finally rescued by a compassionate medical man. There are references that Vedic culture had a number of women in key positions and that certain severity could not be performed without their wives even in the early ritualistic period. But throughout ancient history, a woman was gratified to emancipate by the laws made by men.

“After all it was an age old custom in the Punjab Himalayas to buy and sell

women.”(Anand , TWC,154)

In India freedom of women is only in words and not in deeds. But Anand totally rid himself away from other writers and core his concentration on the freedom of women through the compliments of Marxism and Gandhism. The spark of women’s freedom lit up in the mind of Anand by the cruel laws framed against them to keep them in bondage. Anand a sensitive person from his childhood made him a versatile writer due to his experience with the people who suffered around him. As a child of precocious keenly aware of his father’s disharmony and always fights against social evils and hallow practice when his philosophic turn of mind ever sought a rational explanation or justification of everything. The spark of revolt comes to his mind after the death of his cousin

Kaushalya. He remarks death as

“God has been dead a longtime. Men are Gods or can become God’s”.(

V.Thanuvalingam, THE VOICE IN MULK RAJ ANAND , INDIAN NOVELIST IN

ENGLISH ,14)

Of protest against social evils, exploitation, superstitious and fatal sufferings of people pricked his conscience.

Old myths are remade in this new era. Anand is an icon in producing new myths ignites the source of knowledge towards the society’s uncultured and unacceptable sarcastic mode of life. He never prefers women to be suppressed by the society. Gauri a best example for his insurrection against the belief of old traditions. She is a depiction of Parvathi and Sita in the Indian myth, but the character Gauri is not ready to die while she tastes bitter tonic. She came out of the old custom and tradition to lead a free and happy life without any liabilities of the society. Anand’s writings are a huddle of old and modern tradition of day-to- day human life. He prefers compact pattern of writing to expose his ideas. The folklore is a basic concept of his writings. He is the first Indian writer to use the

Indian English in writing like the Irish writers.

George Orwell and Ted Hughes the famous writers in sketching up animals as the major characters. Anand shows his ability in comparing the attributes of animals to human beings. Much situational behaviour of human beings is compared with those of animals. The horse of Birbal controlled by Suraj rode by Panchi gives more troubles to Panchi to sit with. The menace by the horse is compared to the problem of delay of his marriage. Mediation gains more score in this novel. Gandhi in his mental turmoil handles the problems of the

British Government. Suraj plays the middle man role here in this novel to control the horse and helps him to come out of the destructions of the pony. Adam Singh helped him to marry Gauri. British controlled the Indians by exhibiting their power of arms and ammunitions. The horse was disturbed by the music played by the troops so Suraj warn the troops that this belongs to Birbal Sahib.

“‘Stop that music,’ Suraj shouted. ‘The horses does not like natu tune.

Remember it belongs to birbal Sahib.’”.(Anand , TWC, 8)

In India marriages are always knotted with troubles, problems, and clashes. Nirad Chaudri speaks beautifully in many of his writings. He says that marriages are fixed up on the base of money, jewellery, home appliances, and to in some places which is based on the job placements too which results in complementary problems. Over here in this novel the bride groom has to bring dowry for the bride. Panchi’s failure to bring good dowry creates problem but

Bulaki’s a character framed by Anand soothens the ceremony with out any hardships. He beautifully states the failure of bridegroom family’s inability to bring dowry but in the mean time he evades off it’s not worth able.

“As long as it is real gold, it does not matter if there are only a few pieces’,

said Bulaki, his plump brown face with pock marks exuding perspiration as

well as goodwill and seeking to make everything smooth.”(OWC,15)

The character Bulaki is the best example for Gandhism. His style and way of solving the situations is in the way of Gandhi.

A woman has to live in the company of men else she has to face many harassments, tortures and troubles of the world. Laxmi mother of Gauri lives with

Amru after her husband left her. So the society places a question mark on

Gauri’s chastity. It is due to the intrusion of the proverbs like So the father, like his son.

“ Ao ji , ao, Mola Ramji, come and embrace me.., I am not only Laxmi’s

brother, and Gauri’s uncle, but in the position of the father of the family…”.

(Anand , TWC, 20)

In old Hindu marriage custom games play a significant part in understanding the couples. Anand’s interlude of ‘ism’ into this is beautifully exposed through games. Sweet are the roots of adversity. A set of circumstances create flexibility in the minds of Gauri and Panchi. Her relatives question Panchi on various circumstances and pinch him of his every failure, which creates a soft corner in

Gauri’s mind and make her to uncover the veil, but they prohibit her to do so.

“The bride was now overcome by pity for him and did not want to see in

any more difficulties. She uncovered a part of her face by lifting the

dupatta with her hand” (OWC, 29)

According to the religious bios and traditional regulations; the younger has to give respect and should accept the words of the elders to eradicate their problems. The elders have knowledge in farm work, they know how to plough, when to plough and where to plough. Moreover their experience in life helps the preceding generation to recover their problems every day. One can find as many numbers of references for this in literature. In Greek mythology we learn about

Icarus whose wings made of wax by his father and instruct him not to fly near to the sun. When he fails he was pulled down to the earth. In Bed time stories of

Cinderella is the best example for facing unavoidable situations. Panchi ploughs his land with the help of his uncle Mola Ram’s two bullocks. He is totally dependent by both the age old customs and by his family. Panchi fought against his uncle and lost his bullocks. But this was ruled over to the heads of Gauri’s misfortune. In our tradition blaming the women for every misfortune is a day to day act. As per Buddha’s persuasion on misery in life “Do not believe in a fate that falls on men however they act; but I do

believe in a fate that falls on them unless they act.”(Damien,B UDDHIST

ETHICS ,9)

Marital hostility is not caused or provoked by the actions or inactions of the woman. Alcohol, drug abuse, depression, lack of money or lack of a job does not directly cause marital hostility. These factors put women at greater risk of violence by the stresses of financial hardship and relationship crises. Many abuse the wounded or other factors for their violent acts and do not take responsibility for the obnoxious manners.

Gauri is compared to Goddess Kali, a God of destruction. Person who is interested to be a disciple of Kali should be rough and clean to stand in front of

God. Kali is considered as a God of ill fate by the Hindu mythology. Gauri’s favorite God is Kali so she was considered as unlucky one to Panchi’s aunt

Kasari. Panchi keeps this in his mind and starts tormenting Gauri as an unlucky girl of his fortune.

“‘She has ruined me, ohe sore! Ohe chani! She has destroyed our home,

this gauri’… To be sure, Gauri, the incarnation of the Goddess Kali. My

aunt Kasari is right.” (OWC, 33)

According to Hindu religion women are not allowed to do their domestic works during the soiling period. They consider it as sin. These foolish customs are created by the upper class people for their selfishness and greediness. Gauri was tortured by Kesari during the days with joint family. She scolds her and wants to do some puja for the purification of her house.

“… I have had to clean up all the utensils again. And I have had to have

the house purified by asking Panditani RamDevi to come and do puja-.”(

Anand, TWC, 57)

Helplessness and emotional starvation have aggravated the forlornness of

Gauri. She cries for the losing her parents. Panchi failed to help when she is in need of affection and love and to evaporate the emotional insecurity and frustration. Mother in law remains as an alien to daughter in law of Panchi’s family. Their possessive nature spoils the life of the newly married couples.

Kesaro’s interference in the life of Gauri becomes a terrible upset Panchi started beating her for small things. Kesaro poisoned the mind of her son by creating suspicion in his mind about the relationship of his wife and his friend Rajaguru, son of Subedar.

“‘I shall kill her if she has been free with Rajaguru’”.(OWC, 77)

In this way of approach Panchi considered to be a Marxian by revolting against this customs and conventions. Panchi does not want to separate her wife during soiling times and to degrade her for this. He feels the pain of his beloved and wants to show his kind heart towards her to eradicate these customs. “The girl, who had been victimized for a breach of the stupid convention

that force women during menstruation to the corner as untouchable.”

(OWC, 83)

Usage of proverbs is the specialty of Anand. While general writers fail to put up the quotations in perfect places Anand mastered it perfect proportion.

Hoor Banu expresses this proverb for the relationship and the situation which creates problem in family.

“Fire and a dry stick can’t stay too long together” (Anand, TWC, 87)

Anand makes his heroine rebel against the traditional faith, there is an element of protest in the novel Premila Paul says

“Gauri sheds her narrow domestic coils before they could strangle her to

death, and escapes into the refreshing world of modernity, whenever the

most of the heroes face premature death, she emerges as an awakened

woman, with a fresh lease of life before her”.(PAUL, THE NOVELS OF

MULK RAJ ANAND A THEMATIC STUDY 116-117)

But her protest is based on non violence. Gauri thinks that she can reach perfection only through loyalty and fidelity to her husband.

“Gauri believed in the worship of the lord and master and wanted

ultimately to conquer him(Panchi) with her devotion…. Was willing to wait

like the Hindu wife.”.(OWC,100) There is a conflict between the tradition and modernity. Gauri protest against the tradition. Gauri’s protest is against the oppression and not against the oppressors

THE OLD WOMAN AND THE COW deals with the conflict between the age old

superstitious values and the season oriented new values (GUPTA, MULKRAJ

ANAND, A STUDY OF HIS FICTION IN HUMANIST PERSPECTIVE, 89)

From this novel, the Indian people realize the unflinching realism for the first time and deep understanding of emancipation of women in this society through uncompromised truth. As a novelist he is as effective as Dickens himself.

Though a committed novelist, he does not believe in sacrificing the formal values of fiction. To him novel has its own integral pattern. He never believes that novel is a piece of propaganda or sacrificing attribute.

Anand’s novels are remarkable for his humanism. The theme selection of his work is about the whole man and the whole extent of human relationship. He believes that man is the master of his own destiny. That is why he rejects fatalism. ‘Life is not a bed of roses’ is an ordinary quote which says that human life has ups and downs. Falling down is quiet natural in human life. One may not be able to scale the time when the misfortune comes in our life. Religion plays major role in accepting the calamity of life. Author explains the life wonderfully with the help of the character Rafique who is giving hood to Panchi to stay with his wife. He explains the human life is compared to swimming in a river upstream filled with ups and downs. Anand conveys optimism in a single line.

“Brother, giving is also a form of taking” (OWC, 89)

Even though Anand was born in a kshathriya caste of warrior family which is placed next to the top caste of the Brahmin priest, he always played with the children of sweepers and as a child he had been shocked and digested by the suicide of a relative who had been disowned by his family for daring to share her food to a Muslim for this too was regarded as pollution. Anand had always been disgusted with the opposed religious sectarianism, communalism and caste society. This is not only in his personal life but also exposed in his novels. Of this criticism, Gandhi stated,

“There was a time when people listened to me because I showed them

how to fight against the British without arms when they had arms …but

today I am told that my non-violence can be of no avail against the Hindu-

Muslim riots and, therefore, people should arm themselves for self-

defense.(M.C.Gandhi, THE COLLECTED WORKS OF MAHATHMA GANDHI ,

413)

In contemporary times, Marxist academicians like Ayesha Jalal blamed

Gandhi and the Congress not willing to share power with Muslims and so hastened partition. Influence of both ‘isms’ induces the writer to think about the religious rivalry. In democracy, there is a greater possibility of peace in comparison to any other form of the system. It is because people are connected with the system directly as well as indirectly at every level; it provides maximum opportunity to people for progress or development and, above all, in it people can themselves decide the mode of their welfare. Because of this reason, today big portions of the world are under democratic system of government.

Most of the farmers and the coolies have a drinking habit, for that they spare one part of their salary. Here Rafigue and Pandhi went to Piplan Kalan for pawn Gauri’s ear ring; they got hundred rupees, so they planned to have a drink for a part of money. They consumed a lot beyond their limit. So they lost their control and started acts like uncontrolled person.

“Rafique chacha!...you face - oh you look …. how …. funny ..like a jinni!

…” (OWC, 90)

Lord Shiva shared half of his body to his wife Bharvathi. There are so many mythical stories about them. Marxism is nothing but fighting for the rights of their own or for the surroundings. Gandhism, makes a person to sacrifice his or her life for the beloved. Marx and Gandhi considered as leaders or a revolutionist because of their revolting act against the opposed. Love of a lady can make the man to do anything to show cast his depth of love. Panchi was a man who can do anything for the love of her wife. Once he sat alone in a river side where Lalla

Birbal’s mango grove. There he saw beautiful and big mangoes with glazing look. He wants to pluck some for his wife so he jumped into the grove to have few. But he was caught by the gardeners Mian and Baldeo. Love and affection will help to create a force in the body of a male to get rid away from any problem. The rude, violent and the protagonist way of approach is considered here as communism.

Panchi spoke against the life style, terms and all other exposures of Lalla Birbal and others. So Lalla Birbal wanted to stop him by portrays himself as a revolutionary guy. As Marx says Landlords, like all other men, love to reap where they never sowed.

“Have you become a communist that you talk like this?” (Anand , TWC,

93)

Capitalistic movements were exposed by the author in high manner.

Capitalism is nothing but suppressing the human beings. Capitalists never bother about wasting anything rather than giving to anyone. They don’t want their labours to enjoy the benefits apart from the amount given or fixed up. Marx brought for the labors unity by fighting against the suppression made by the employers. According to Marx the ruling classes tremble at a communist revolution. The proletarians have nothing to lose but their chains. They have a world to win when the Workingmen of all countries unite together. Panchi’s agony towards Birbal reveals that the Society does not consist of individuals but expresses the sum of interrelations, the relations within which these individuals stand. And he never interested to be a coward to incapable of exhibiting loves; he wanted to be a prerogative to prove himself as brave for the love of his wife as

Gandhi says.

“so the parrots can bite and fell the mangoes, but if a man Takes on or

two, he can be beaten to pulp!’ protested panch” (OWC, 94)

In Tamil literature Ilangovadigal speaks about Kannaki’s attitude towards

Pandia king Nedunchezian and Madurai because of wrong judgment. Anand beautifully portrays this. Once Kesaro came to Panchi’s house after he punished by Birbal, she scold Gauri as an ill fate for panchi’s life. The flame of anger hit in

Gauri’s heart. And she grabs the bun of her and kept her out of the house.

“ Get out of my house, Witch! Get out you oppressed me enough when I

first came as a bride.” (OWC,95)

Because of the stresses created by financial hardship and relationship crises put women into greater risk. Many were abused as a victim or superstitious for their violent acts and do not take responsibility for the failure.

Whatever is not conferred by fate cannot be preserved even though it is guarded with most painful care; and that, which fate has made his, cannot be lost, although one should even take it and throw it away. If this kind of superstitious belief grows in the human mind from the bud and it cannot be erased. Panchi faces problems in his life like how his lands were drained. He sees the sky for the turn of rainy skies. But the rains failed so his mind turned against Gauri and feels that right and behaved like the unlearned to speak in an assembly, like a woman without breasts desiring the enjoyment of woman-hood. The conversation between them turned into cruelty to beat her and to send her to mother’s home.

“go to your mother’s home. You of the evil stars! If the rain comes I shall

not belive my aunt Kesaro!.....” (OWC, 97)

Women breathe more freedom in their mother’s home. They can do what they like unto the core. After the marriage their freedom is ridden away from them by their husband.

Violence carry out by persons in cherished family affairs is called conjugal hostility. Around the world designates that perpetrators of conjugal hostility are principally mate and that the violence is usually perpetrated by the male on his female sexual partner. This includes physical and sexual attack and threat. She is a wife who unwearied guards herself, takes care of her chastity, and preserves an unsullied fame by not allowing anyone to taste the beauty of her body. When she was at Seth Jai Ram Das house that old bull tried to taste her but she fiercely turned against him and kicked out of her bed.

“Gauri shook his hold of her with a mud power and resumed her rigid

corpse-like position. Such was the violence of her recoil that his unsteady

body rolled away” (Anand, TWC,145)

The great do things which are difficult to be done; but the mean cannot do them. Gauri is not interested to stay with Seth. So she begged the doctor to take her with him to save her chastity. More over she gave more importance to the child which was growing in her bosom. The hidden words of the doctor were full of effect, showed its greatness to the world by safe guarded Gauri from the clutches of Seth, the old womanizer.

“This woman must be removed, either to a hospital or to my nursing

home.” (OWC, 147)

A man who is interested to embrace those who like to be sincere to her husband is like torturing those already in agony. Sexual pleasure, without prolonged and short-lived dislike, is like too ripe and unripe fruit. Batra is like the juicer who wants to juice the fruits which are not to be juiced. It shows the strong desire of Batra to peel off the beauty of the hill women though she dislikes it.

Batra’s mind has been here in order to eat her up as it were whenever he thinks of her in his solitude. He even forgot his modesty in the society, his foolish mind was not dignified enough to forget the forth coming events of his life to behave cruelly towards Gauri at his clinic in the presence of the patients.

“Dr.Batra realized the humiliating position he was in, as he covered in the

dark. He got up nearly falling as he did so”. (Anand , TWC,166)

In India problems of a high society people are cleared off by the higher circles because bad news travels fast. They retard others discussing it.

Disclosing important information to the enemy or a competitor could result in large losses so Colonel Mahindra is interested to disclose the secrets with in him. This criterion is a basic attitude of a capitalist move. Capitalist are the people who always have a solution for every problems and they are not ready to attain the ideas of others even the government officials. This move is extracted by

Anand in the below lines.

“‘I am glad you are talking as a friend. Lalla Khushi Ram,’ interrupted

Colonel Mahindra. ‘Our internal quarrels are our own. And as for What

people are saying! “They says what they say, let them say what they say !”

(Anand , TWC,168)

Break up in high society is expressed in soft and indirect way. Society is divided into four groups by this way of behavior - high class, upper class, middle class and the low class people. The high class people avoid exposing their feelings directly towards business attributes. But Anand exposes it in a different way, he exposes this not in an open social state. The break up of Batra and

Mahindra is shown like a crack in a building. One’s Knowing of self-control is called knowledge, if Batra should control himself in the prescribed course of sex, such self-control will bring him distinction among the wise. This was openly known to the whole town that he who is standing on the outside of virtue, by makes himself a greater fool than by standing outside of his neighbor’s door. But

Dr.Mahindra does not stand by this point in a forcible way for their break even though this is a major criterion. He proves that he is a person who follows that conduct is virtue which is free from these four things, malice, desire, anger and bitter speech.

“ if we behave unprofessionally it is bound to break up” (OWC, 133)

Male or a female’s sexual attitude is based on how their attainment of sex is satisfied. So many married lives failed in India because of sex and to the failure of affection. Every sex had an attraction towards their opposite sexes. If a person wants to enjoy good health, bring true happiness to one's family, bring peace to everyone, he or she must first discipline and control his or her own mind. If a man can control his mind he can find the way of Enlightenment, wisdom and virtue will naturally come to him. Sexual attraction and attainment is compared to the dew which is laid on the petals of lotus. The stay of this depends on the surroundings and to the major part is that petal if it fails to have it for a long it will fall down to the water what we call it lust. If it’s happening to drop in a brook it lost its importance and attraction. Because Property of conduct leads to eminence, it should therefore be preserved more carefully than life. Like the upliftment and the fall depends on the character of a person. Sex plays a major role in upgrading the status of a man. But sex plays a role only on a part of our life that is a short time. Man turned into a violent creature when there is a failure of fulfillment in sex. Anand says this: “you are a woman and you know that at a certain age, sex is the All and

end – all of life. And if it is unfulfillment it makes people Vulgar” (OWC,

177)

Marxism speaks about employment but to think about the personal reliance of a human too. Marxism says that equality should be carried out not only in employment but also in religious conversations. No one can compel any one to convert their religion. Mahindra is particular about it towards Gauri’s life.

He is ready to send Gauri with Miss Young but not ready to allow anyone to force her to change the religion due to the care of her baby and he gives importance to the inner thought of every human. Mahindra follows Marxism by considering

Religion is the sign of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people as what Marxism exactly means it.

“if you promise not to convert her, unless she really wants to be

converted from her heart…”(OWC,179)

Love of a woman defeats the love of men. There is a saying: When I see my husband, I do not see any faults; but when I do not see him, I do not see anything but faults. But the attitude of Gauri is fully away from this. Like the eyes which do not see the pencil that paints it, she cannot see her husband's fault but she is really interested to meet him. Though Gauri’s eyes disregard her and do what is pleasing to her husband, still will they not be satisfied unless they see him. Gauri expresses her love-sickness by her eyes and resort to begging bespeaks more than ordinary female excellence in rejoining with her husband.

The words of Gauri are compared to a proverb: Blood is thicker than water

“I am with child by my husband and I want to go back to him … I want to

go back home…”.(OWC, 180)

There was none to show compassion and sympathy towards her except

Mahindra. The Post-marital love chapter of Thiruvalluvar a south Indian poet in his kural says:

“His very look was once pleasing; but now even intercourse is painful to

her through the fear of separation”( G. U. Pope, TIRUKKURAL ENGLISH

TRANSLATION AND COMMENTARY ,1962)

The sylph like body disturbs many but it makes the mind of Mahindra to consider her as his daughter. We know this by the way of his approach of blessings.

“The doctor put his hands on the top of her head to bless her”. (OWC,184)

Painful is it to live in a friendless town; but far more painful is it to part from one's true love and affection. Kural repels that, Fire burns only when touched; but the sickness of love, can it also burn when removed. The raft of modesty and manliness, is, always, carried-off by the strong current of exposure of the person’s behavior towards the opposite sex. It can be praised by the opposite sex through the way of respect.

“At the touch she broke down and collapsed at his feet, her hands joined

in worship of this man who seemed to her like a god in justice and mercy”.

(Anand , TWC, 184)

Pachi’s life is compared to the following :

Losers are weepers, finder’s keepers. (proverb)

He started feeling about his wife for sending out of his house. He feels that if he were a patient in one moment of anger, he will avoid his life term of sorrow. When Panchi was away from Gauri his love on her grew more.

Experience and knowledge taught him better judgment to feel about the separation and to the importance of Gauri in his life. The dyed eyes of Panchi which looked without foresight, should now endure sorrow, without feeling sharply for their own fault. He cried by remaining the memory of his innocent wife and wanted to rejoin with her.

“And the memory of the sweet innocence on her face made him sick in the

stomach with yearning”. (OWC, 185)

“Those rogues Udho and Madho will never be caught, said Adam Singh

cynically. And the person who organised the beating is safe at home.”

(OWC, 202) A man at his home feels safe, enjoys privacy and can do as he wishes.

The shopkeeper blamed Laxmi to escape himself from the illegal act of the person. Even the thought of sin is sin; but the shopkeeper does not think of craftily stealing the property of Adam and Laxmi. Adam is a person who is careful about spending small amounts of money, but not careful about losing large amounts of money. In Gauri, Laxmi was called as a whore by the shopkeepers of Horashipur, when she attained for Adam Singh’s pick pocketed purse. Laxmi looks younger and attracts the side walkers by her dressing but Adam looks old and in traditional approach. Laxmi’s beauty itself pushes into tempation. Both move away from that place by considering not possible for a bad or unpleasant person to become good or pleasant.

“Ja Ja or I will call the police and hand you over for soliciting Clients like a

prostitute” (OWC,219)

In general human beings blame God for their misfortunes. But Anand, had a pessimistic way of approach towards duty. Anand in the portrayal of

Mahindra character exposes his own feelings towards the living hoods exposure on blaming god for all the destructions. Also a Wiseman who knows his duty will not scant his benevolence even when he is without wealth. He is an author who utilizes proverbs to prove.

“Look at the sun in the morning and at the stars at night and, in between

work, play and eat and sleep and love and do not fear god!” ( TWC , 224) Gauri is a soft animal who is ready to tolerate any kind of problem created by her surroundings. According to Gauri it is not fair to harm someone because they have harmed you.

Gauri behaves like a dumb animal because in India woman is considered as someone’s property and hence the investment on their name considered fruitless. But the birth of male offspring’s as the natural successor of the matrilineal family. Mahindra who is out of traditional bond, exposes this below to feel for the cruelty forced against Gauri.

Anand’s ideology is different way of; liberation here is caused or provoked by the actions or inactions of Laxmi. Depression, lack of money or lack of job of

Panchi directly causes domestic problems in his married life. These may be factors which may put Gauri at greater risk of violence because of the, stresses created by financial hardship and relationship crises. Laxmi blames Gauri and

Panchi for her violent acts and do not take herself responsibility for the abusive behavior she made against Gauri by selling her to safe guard her cow. Laxmi seldom fear for pride of sin, because her experience of evil deeds will make her not to fear for evildoings.

“So there is nothing irreparable in your action. Only you love money more

than your daughter…… like the other!” “you shouldn’t have sold your

daughter for money … if you were prepared to sell Gauri rather than the

love”(OWC, 228) Laxmi learns; it’s better to deal with a problem at an early stage, to prevent it from getting worse. Her action towards correcting a small mistake helps her to avoid making a bigger one. If doctor fails to save the life of Gauri from wretches of Seth, Laxmi’s situation will be: Even the wealth of the wide sea will be diminished, if the cloud that has drawn its waters up gives them not back again in rain. Dr.Mahindra a Good Samaritan in the novel remains as a compassion for

Gauri. Laxmi feels happy in safeguarding Gauri and unite her with her husband.

“I committed a sin. now I have redeemed it and have brought the girl

back.”(OWC, 232)

Laxmi’s overcoming adversity leads her to competence. When a man or woman had a personal problem they look so sad. Crying is a best companion to reveal away from the sorrows. When a male or a female lost their companion they had to cry out of tension to step out from that particular lost. Dr. Mahindra’s advise to Laxmi makes her to induce the inner mind to feel about her sin and started crying to fly away from her sin.

“have a good cry: then you will be able to smile all the more.” (OWC, 229)

The greatness of Gauri is not been discovered by both Kesaro and Panchi but renounced the world, shines forth on earth beyond all others. Apart from

Kesaro and Panchi, Gauri is a lucky star. Panchi rides her away from his home because she is unlucky star. The world is within the knowledge of Mahindra who knows the proportion of Gauri’s insight of duty conscious, hard working capability, real affection on her husband and the depth of her love. Also those conducts of Gauri’s virtue is free from these four things, malice, desire, anger and bitter speech. This understanding capacity of Mahindra says;

“go to Panchi to become a raising star by your lucky star,give Panchi a

good time when you get home!” (OWC, 229)

Anand’s quote stays in the heart and in the minds of the readers forever since he writes art for life sake. He sets free his female characters and make them feel to stand individually against the society. The good conscience of Laxmi becomes her soft pillow to reunite Panchi and Gauri. We have a quote below:

“One’s own bed is the best, however long the journey to get to it” (OWC,

233)

Gauri turned as a mannerable and educatable house wife by doctor

Mahindra

“ where there is poverty there is a money lender, a priest and a land lord

and god is always on their side.” (OWC, 240)

Mahindra who guides her five senses by the hook of wisdom remains a seed in the world of heaven. After a good experience with the doctor, Gauri finds an answer to her problem. Imprisonment of women can be totally eradicated from this world by educating the women, worldly knowledge of the problems, sight of understanding, touch of reality, hearing of good things and forsake the smell of negativeness. Rafique character is used by Anand to spell about the secret, success of a man’s life is only when the race of women is set free. Women are equally treated good in the novels of Anand. The languages used by some female characters bring sudden twist and turns to the novels of Anand.

“words are like flower seeds. And if the seeds of a flower are carried by

the wind into a swamp, they may take root, and the marshland may

become a garden.” (OWC, 241)

In general the innovation and the enlistment knowledge of the women is not recognized by the dominant male gender. A true householder, is a firm supporter to the virtuous of the enlightened power of his life partner. The real meaning of life is subjected by the philosophers as; one can weep something for what he loses but keep the pleasure what he has earned. Panchi is not only a searcher for consensus but also a molder of consensus. Problem seldom arises when both the sexes are ready to accept the destiny of the other as their own.

“this inrush of new fashons like Gauri’s white sari and the Daktar’s ideas is

foolish!’said Panchi.”( TWC ,241)

Rakhi is a dishonest or an immoral woman who can have a bad influence on a group of people of the same village where Panchi lives. She acts as an avenging angel in the life of Gauri.

“The germs that Rakhi had scattered with her foul breath in the verandah

of Rafique Chacha’s house, spread over the house hold and the village like a plague which travels from a rat to a human being in the shortest

possible time”. (OWC,246)

Father, is the head of a family according to Vedic people’s establishment of social system in ancient India. Women were obliged to abide by the laws made by men throughout ancient history. However, it is also true that Vedic society had a number of women in key positions and that certain austerities could not be performed without their wives in the early ritualistic period. Women were allowed to have more than one husband as per the Mythology. One of our mythological women Panchali was married to five Pandava brothers. A woman can marry after having ten husbands as through the guidance of The Atharvaveda. The mythological Tara, who came out of the Ocean of Milk, married Vali, the monkey king and after his death married his brother Sugriva. The fisher woman Satyavati had a son by Saint Parasara and later married King Santanu and had two more sons. In the mean time the great legend Ramayana speaks about the problem of wife’s life. The internal problems can be riped away by considering Family relationships are stronger than the relationships with other people. Husband always suspects their partners for every moment. They are not ready to digest the social move of the partner. Rama, had suspected his wife after she fetch back from the cling of Ravana. Rama’s very well understanding of Sita will lead him to a lack of respect for her. Anand compared Panchi to Rama. Doctor is compared to Ravana and Gauri be in the position of Sita to prove her virtue. “When Sita was abducted by Ravan and her husband went and fetched

her back, what did people say?” (OWC,246)

Even in Vedas rivers are considered as the primordial womb. This common practice of calling the rivers “mother” a custom which is most noticed in the case of river Ganges but common to many other rivers as well. This correlation explains the common practice of calling rivers as Mother Goddess.

This shows the high respect given to motherhood and woman in Hindu practice.

But in real life the society is not ready to give respect to women. The holiness of river will never be doubted and the forth calling of mother is also not evaded away from our culture. But in this society no one is ready to labour for future happiness to lead a greatest life of household. When the doubt rises in the mind of a person it will not easily wiped away, and never allows him to have a pleasant sleep too.

“He trembled in travail to regain the warmth of the reunion”. (OWC, 247)

Rakhi had a bad workmanship of blaming tools to excuse her lack of skill.

And creates problem in the life of Panchi by blaming and cursing Gauri everytime. Panchi thinks that Gauri is also like her mother in character. But

Gauri’s character is totally different from her mother.

In Thirukkural the verse of Virtue we have sub division called Domestic Virtue which says: “If love and virtue in the household reign,

This is of life the perfect grace and gain”.(Pope,TK,45)

Gauri’s character is compared with that of Laxmi in the novel. This clearly proves the sanity of Gauri’s character.

“… I did not think that the daughter of Laxmi would be like Laxmi-“.( TWC

,249)

When the women free themselves from the clutches of men they get changed from the normal odors. Change of women in the society does not roll on the wheels of inevitability, but comes through continuous struggle. When they straighten their backs and work for their freedom no man can ride them unless their back is bent. The domestic state of Panchi whose mind is in doubt is like the flourishing of a withered tree upon the parched desert. But Gauri’s approach is poles apart from the expectation the readers and to the minds of Panchi. She said that she faced more problems in her early stage so there is no need to worry about the present.

She consoles her husband.

“There is no need to weep’. She said challengingly.” (OWC, 252)

Emancipation is like a fire from one stage to an other which means from one woman to another. The words of Kesaro turn as the golden words to Panchi. His suspicious act flames like burning log in his mind. His mind was disturbed by the words of the villagers, friends, Rakhi and to mainly by his aunt Kesaro.

“He is not foolish. He is a weak, spoilt creature! Spoilt by Kesaro.”

(OWC,263)

Gauri’s stay in Dr. Mahindra’s hospital taught her more about life and awakes her sense of identity to understand that it is not possible for a bad or unpleasant person like Panchi to become good or pleasant. She wants to defy the gossip lingering society and her husband in the course of her stay in doctor’s hospital. Act of Panchi is compared to Rama for giving importance to the useless words of the village but Gauri does not want to behave like Sita by accepting the defeat. Mean time she is ready to revolt against him and ready to beat him too.

She became a modern Sita.

“And if you strike me again, I will hit you back…”(OWC,263)

Sita proved her purity by entering into quaked earth. Gauri’s character was created to achieve the true identity and emancipation from the clutches of the suspicious husband. Anand’s prophetic vision of life and the progressive aspects are all testifies and pictures of emancipation well portrayed in the sixties when the ideas of Western is not yet accepted as fashion by Indian society. The struggle which was faced by Gauri cannot be compared to educated women. Her illiterate and the poor background were excavated by the struggle for her emancipation. Her full confidence grows gradually through her experience from docility to defiance. Her own strength will guide her to lead an independent life by discovering the true identity by rebelling against the false charges of adultery by her husband and to the patriarchal society.

Anand a Marxist ideologist does not prefer to end up any thing closely. He always fire the clutches made for woman but to fire or to evade depends on the reader. Gandhi speech at Sukkur women’s meeting on February 10, 1929.

If you want to establish Swaraj in India, which for you and me can only mean Ramarajya, you must become pure in mind and body like Sita, for then alone you will become the mothers of heroes.

Gauri followed the above to broadcast herself as Gandhian to accept all the troubles and the problems finally, get away like a Marxist who went out from the company when they had different opinion. She walked on the road for a peaceful life. Her virtue will burn up the soul of Panchi which is without love, even as the sun burns up the creature like worms which is without bone.

THE OLD WOMAN AND THE COW presents an Indian rustic being transformed from a docile cow into a tiger under the impact of modernity and being virtually reborn as a result of it. Gauri’s transformation comes through

Colonel Mahindra. She is transformed from her gentle nature to a self willed woman with her own individuality. Nowhere does she lose her individuality. She returns to her husband only to adore him. But her loyalty is questioned.

“You have cut my nose, bitch from PiplanKelan? What curse upon my fate

prospered in my marriage with you! Daughter of a whore”(OWC, 263).

Gauri is no longer the old meek creature to accept this sort of treatment.

Her reaction is in fact of symbolic of modern woman

“Acha, if I am curse upon you

I will go away!..... And if you strike me again,

I will hit you back” (OWC, 282-283)

Her experience in the city has given her courage to become a self reliant young woman

“Her conduct with the urban world has given her wings and she is now a

bold and self reliant young woman, who has learnt to think about the

problems of rustic life and has also come to develop ideas regarding

religion education and other matters”(NAIK, MRA,93)

Gauri takes a firm decision. She says

“ he(Panchi) is not foolish. He is a weak spoilt by Kesaro. He pretended to

be a lion among the men of village. But really he is a coward! They are telling him that Ram turned out Sita because everyone doubted her

chastity during her stay with Ravana!... I am not Sita that the earth with

open up and swallow me. I shall just go out and be forgetten of his

…”(OWC, 263)

Gauri felt the pays of leaving her home. At first she was reluctant but she resisted the impulse and rushed out towards the lane without looking back.

In Ramayana the problems of the heroine are solved by the interventions of God. But God or fate or any super natural being does not solve the problems of Gauri. She solves them. She shapes her own future. So she chooses her own road, a way of action and a way of belief

“her face shone from the pressure of her striken heart, transfigured from

the gentle cow’s acquiescent visage of the time when she had arrived in

Panchi’s house, to that of a woman- with a will of her own’ – thou her heart

palpitated with every step”(TWC , 264)

She wanted to sacrifice her life for the sake of downtrodden and thereby she could get some kind of consolation in serving the society. For a brief moment she thought the earth must open up to rescue her as it had opened up to receive

Sita. But the ground was so hard and solid. She forgot Sita and thought of the road to the town. She wanted to be a nurse in Dr.Mahindra’s hospital until her child was born. She thought that the child would not be a coward. The love for the unborn baby compelled her to go on. She wiped her tears, lifted her head and walked on. In her action she becomes a modern Sita. Gauri had a dominant faith that the road chosen by her would lead to a world where there would be no ill-treatment but equality for all. It would be free from all tension and cruelty. She disobeys the traditional code but at the same time she obeys her conscience.

The conventional ethical judgment of the world becomes irrelevant to the modern

Sita.

MARXISM AND GANDHISM AN OPEN STRAW

Gandhi’s writings and sermons have influenced people, but, above all, the attractive personality of the gentle prophet and impervious leader always evoked a feeling of respect from many quarters .But while Gandhi was generous even to his opponents, Marx was a perpetual fighter. He was an aggressive personality, always conscious of his towering intellectual strength, which he thought, because of false and perverse consciousness, the contemporary philistines failed to organize and appreciate.

According to Gandhi religion implied in a dominant quest and experience of the moral values .It alone could provide dynamic inspiration to dedicated selfless action. On the other hand Marx denounced religion as opium of the people. To the end of his life, he felt that religion results in confusion and mystify issues.

According to Gandhi, the enemy was foreign imperialism; according to

Marx it was bourgeois Capitalism. Gandhi prefers to speak about the dumb million or the mute million. Marx used to condemn capital as the vampire that sucks the blood of the workers. But while Marx remained a leader of the proletariat, Gandhi in his personal life identified himself with the peasant to an extent far greater than the philosopher Marx could ever think of. Gandhi and Marx provide divergent prescriptions for solution of social problems. The central evils against which Gandhi fought were racialism, imperialism, and communalism and untouchables.

Gandhi and Marx are opposed to the capitalistic process of social and economic exploitation, but their emphasis is on different way. Gandhi is a moral and spiritual individual seeking to better his character. But Marx wished the proletariat to be armed themselves to destroy the evils of the society through the organized expropriation of the expropriated. Gandhi’s views on the roots of the malady are not in the structure of the society but in the psycho component of man. Consequently not individual wealth but the individualistic prosperity towards the acquisition is central devil. According to Marx the capitalist are robbers because they extract surplus unearned profit, according to the Gandhian commentaries on Asteya that is non-stealing anybody, who had more than what he barely needs, is a thief.

When considering about politics, both Gandhi and Marx an anarchist.

Gandhi considered the state as an organization of violence and force. According to Marx, the capitalistic state would be replaced by the proletariat dictatorship.

Anand is a diminutive spectator of life, society and human character and does not leave even the ugliest and impalpable situations aside. He beautifully described the characters like beggars, sweepers, Coolies, poverty, and disease, prostitution. He portrays realistically about the ugliest characters as highly reputable masterpieces. But contrary to superficial allegation, there was not much self conscious proletarians as there were many of the middle class writers of Western Europe. Anand questions the authority of all institutions, temples, laws, religion, moneylenders, land lords and to the British rulers.

The instrument of exploitation and injustice depends upon the institutions and authority. The free development of individuals and the result of most social evils made of by class distinctions between the rich and poor, between tea planters and labors, between high caste Hindus and the untouchable. He expresses his righteous anger against the social evils because of the above said.

Anand himself portrays Marx and Gandhi to telecast his anger against the social evils. He presents simple and noble human beings engulfment of poverty and injustice. They try to come out of it with a great struggle but there is none to redeem him. As a Gandhian he wishes to act as an unclenching champion of equality, justice and fair play. As a Marxist revolt over the village moneylenders, priests, tea-planters and caste Hindus who recklessly oppress the bottom dog have to bear the lash.

Anand gives preference to short and simple annals of the sons of the soil than kings and queens. He shows his sympathy and respect to consider the peasants, the sweeper, the city drudge, the sepoy and the plantation labors to treat equality. He gives importance to these characters because they are the real people who are affected by the society. His first novel speaks about the inhuman and unjust authority of caste

Hindus over the untouchables. Avoiding violence and fighting for the suppressed society has gone straight to the heart of its subject and purified the readers mind to create a new world. It speaks realistically the life of an Untouchable. Mean time COOLIE speaks about the life of an orphan boy, the coolie leaves his home to start a life of domestic servant. In his novels, Anand brings into focus the class conflict between the rich and the poor. The construction of the lavishness and brilliance of the rich is based on embed, mugging, larceny and exploitation of the poor whom nobody compliments.

Anand is familiar about Marx’s state on women status in the society. He knows something of history knows that great social changes are impossible without feminine upheaval. Social progress can be measured exactly by the social position of the fair sex, the ones included.

Anand’s focal point of his fiction is humanism. He is a Dickens of Indian writings who speaks for the under privileged of the society. His characters cover the whole echelon of Indian society characters belonging to the middle class and upper class also emerge but they are the bump of social lampoon. His sympathy over the underdog characters like Bakha, Munoo, and Gangu. Here it should be unequivocally summon up that proletarian partiality was no mere fashionable fake of the western literature of this type under the European gesture of Marxism. It was not an obsession with economic determinism but a real insist on to write about the poor division. He contests the charge of conscious proletarianism.

Marx says, “Art is always and everywhere the secret confession, and at the same time the immortal movement of its time”. He had always befriended and played with the children of sweepers and as a child he had been shocked and disgusted by the suicide of a relative who had been disowned by his family for daring to share her food with a Muslim, for this too was regarded as pollution.

Anand had always been disgusted with and opposed religious sectarianism, communalism and caste society. His soldier father had been involved with a

Hindu reform movement, Arya Samaj. But Anand kept his distance, for despite its opposition to child marriage and the prohibition of widow remarriage, the movement was also quite evangelical in its attempts to‘re-convert’ Muslims to the

‘true faith’. To Anand it harbored deep anti-Muslim sentiments with which he would have no truck. The publication of UNTOUCHABLE shows Anand’s art is a confession of his life and his disgust against the cruelty of social evils.

Nirula in her writings according to the Dharma Sastra text, Laws of Manu, the untouchables, were supposed to wear the clothing of the dead, ornaments of steel, eat from broken dishes without utensils, and live a nomadic life.

In present trend of life, people prefer to lead a life of westernized. This will help them to survey in the foreign countries during their job schedule. Though

Bakha is born in sweeper’s family, his attitude of life is like British tummies. He follows the tradition of drinking, eating and dressing manners. Bakha has a habit of having bed coffee. Sohini gave him a cup of hot tea while she goes to wake him to go for his duty. He likes to have a hot tea to rid away from the chillness.

This manner makes him to avoid blew the tea.

“His tongue was slightly burnt with the small sips because he did not as

his father did, blown on the tea to cool it. This was another thing he had

learnt at the British barracks from the tummies.” (UT, 37)

We can find many references in his writings on Democracy the road to socialism. The characters like Bakha, Bhikhu, are interested to mingle with the high caste people through some implementation of new invasions. Indian society is ready to utilize the labor of the untouchables but not ready to accept them equal to their status. There is a similarity in both the characters. They appreciated and loved by some of the upper class people around them. Havildar shows his love and affection towards Bakha gave him tea and new hockey stick to play. Dhooli Singh plays this role in Bhikhu’s life. He stands on the sides of him and helps them to reach the equality. Though they belong to high caste, they like to lay a road to socialism.

“drink it, drink the tea, you work hard; it will relieve your fatigue; said

Charat Singh”. (UT,121)

Gandhi says that “A coward is incapable of exhibiting love; it is the prerogative of the brave.” Anand’s character Dhooli Singh is the best example for this kind of living socialist. He stands on the side of Bhikhu and never withdraws his construction of road to destiny after getting a great oppose from the high- class society.

“I will talk this over with you, Thakur Singh, if you will talk. If you go on

shouting then there is no talking. the road will be built anyhow…”(TR, 8)

On the contrary, of Gandhism A man who was completely innocent, offers himself a sacrifice for the good of others, including his enemies, and be the ransom of the world. It was a perfect act. Bakha and Bhikhu are the players who play the innocence act. However, they were crushed by the society they wish to do their work without any distractions. Bhikhu believes that the hard work will evade all the cruelty of the caste. He is interested in doing the road even hurt by

Sanju and his friends. He believes that the arrival of the new road will ride away the poison’s smoke called caste the evil and give him equal place in the society.

He trusts the hard work is god. He wishes work hard rather praising god.

“Work, work, devoted ones, for through work, all sins are washed away, by

the earth and the sweat”. (TR, 9)

The only antidote to mental suffering is physical pain as Marx view. We are all familiar that the cause of physical problems is on the base of mental calamities. Many capitalist around him exploited Munoo. He faces different types of exploitation as seen in the past chapters. His mental strain kills his physic and takes him away from the world. “But in the early hours of one unreal, white night he passed away- the tide

of his life having reached back to the deeps.” (CL, 282)

Gangu lost his wife pathetically. Moreover his spirit of life was lost by the exploitable words of Buta. Buta seduced him by his cunning words of higher wages. He is not even getting the benefit from his employer and to the money for the ceremony of his wife’s death. This collapses his mind and started feel for this unsolvable problems.

“The liar, Gangu burst forth; he killed my Sajani with his lies! She was

unhappy from the very moment she arrived here, though she didn’t so,

because she didn’t want to hurt me. And then she took my illness and

died.” (TLB ,143)

Softness and the attitude of cowardice can be rid away from every human being when their inner spirit was disturbed. Elephant always is a quiet one until it faces any distractions. Likewise our heath of anger comes out for a disturbance of family members. Caste is a dead maggot, which, vampire-like, lives only by sucking living human, and lives the more, the more human it sucks. It never bothered about abusing anything but, the meantime it act differently when the problem raised. In traditional based society, caste is independent, has individuality, while the living person is dependent, and has no individuality.

Bakha’s sister Sohini was attempted to be molested by Pandit Kalinath while she was cleaning the temple. Courage is blind until it becomes conscious. Freedom is the consciousness of courage. To approve this Bakha turned like a scorching sun to fire him away. He belongs to a low caste and his thought works like a burning log to wipe away the atrocities of the illegal acts of the high-class society.

Social justice does not consist of individuals but expresses the sum of interrelations, the relations within which these individuals stand. Pandit Kalinath stands in the high society so he tackles the problem easily in the hood of caste and cleanliness. Situations are the best helpers of every human in this world.

Pandit put his mistake into Sohini as a crime when his lusty mind comes to the open state of the world.

“‘Brahmin dog!’ Bakha exclaimed.’ I will go and kill him!’ and he rushed

blindly towards the courtly yard”. (UT, 74)

Marxism proclaims that the progress of the society can only be measured by the social position of the female sex. Sohini pretends her brother not to fight against the high-class people for their illegal act against her. She does not want her brother in opposition to the priest because of the circle called caste. Social discrimination to the female is ignored by the society because of traditional bondage. Gandhism wants the people to be quiet even though they face any social injustice. Sohini turned Bakha as a gandhian in behaving before the injustice.

“I could have sacrificed my self for Sohini”.(UT, 73 ) Marx view of the ruling class is the basic idea of the entire capitalist. He says, the ideas of the ruling class are shown in every epoch of ruling ideas. That is the class, which is the ruling material force of society, is at the same time its ruling intellectual force. Anand’s point is varied in explaining how the British intrude into India. Indians noted for their gratitude where as in this novel an

English man who speaks in oppose to British cunningness.

“Yes, he said. These Indians are bloody fools. They are so hospitable.

They let themselves be robbed. Jehangir is drunk and gives away his

whole kingdom to Nur Mahal as the price of her love, and a cup of wine

and a song. Shah Jahaan’s daughter is ill. An English Doctor attends her.

The emperor gives away valuable ports in reward.” (TLB,136)

In India every attractive and cosmetic products were produced by the

British capitalists. Hindustan Lever limited, Johnson & Johnson, Colgate &

Palmolive, were the best example for the involvement of British intrude in Indian business. These companies get their largest shares from the retailers and the distributors of Indian traders. Then highest percentage of sales goes them though our advertisers promote it.

Anand is the only Indian laureate who speaks about the influence and the techniques of the British Kingdoms in Indian economy on the ground of post independence period. On the contrary, of Marx the rich does anything for the poor but get off their backs. Havre says that the British government introduces railway and other facilities in India for their own benefits.

“…by introducing the steam engine into India, not only because their home

manufacturers competed with their colonial manufacturers, but also

because the Indian monied classes were pressing for a share in the

industries of their country...” (TLB,139)

In democracy, apart from the presence of tenets, there is a greater possibility of peace in comparison to any other form of the system. It is because people are connected with the system directly as well as indirectly at every level; it provides maximum opportunity to people for progress or development and, above all, in it people can themselves decide the mode of their welfare. And it is for this reason that today a big portion of the world happens to be under democratic system of government. In India banks are deeply concentrate on pawn jewelry. Jewels; which is given as dowry mainly used by the grooms for the purpose to satisfy their day to day regularities. Capitalism is born in this society, when the working class started wasting and ruined their life by undergoing negative perspectives like smoking, drinking and other illegal acts like prostitutions which make them to lose their money in these pleasures and fail to complete their duties to future benevolent. The art of loss and be a lender of money makes him to come under the clutches of the money lenders. Gandhi’s speech at Padidan’s women’s meeting on February 13, 1929. The curse of drink had resulted in the total destruction of the great Yadava dynasty to which Lord Krishna himself belonged. And history recorded the fact that the drinking habit had a share in bringing about the downfall of the Roman Empire.

Rafigue and Pandhi went to Piplan Kalan for pawn Gauri’s ear ring; they got hundred rupees, so they planned to have a drink for a part of money. This drinks filled up them more than their limit. So they lost their control and started act like an uncontrolled persons.

“Rafique chacha!...you face - oh you look …. how …. funny ..like a jinni!

…” (OWC, 70)

As Marx says, Sell a man a fish, he eats for a day, teaches a man how to fish, which ruin a wonderful business opportunity. Exploitation is not evident on the surface because, workers enter into a contract with the employers freely and without any coercion. However, Marx argues that the proletariats, or the workers, are not free to choose or enter into a contract because they do not have access to their own means of production in a capitalist society. In this regard, slavery, feudalism, and capitalism are all varying forms of servitude, but under capitalism, slavery exists in the form of wage slavery. Because they are separated from their means of production, workers are forced to produce goods to sustain their lives.

After existing in a capitalist system for some time, the proletariat observes their exploitation and seeks to strike a bargain. The above state of Marx is penned in Munoo’s life. He learned a lot by his exploitation. His experience in various places taught him many lessons about wages and time limit of work schedule.

Because of his words about wages to Jimmie knocks his mind to raise the salary.

Marx says that the person who never fights for their rights will never be perished.

“huzoor shahib, interposed Munoo, ‘I heard in Daulatpur that the least pay

for work in a factory was thirty rupees”(CL, 174)

In Hindu society on the view of Mendelsohn & Vicziany, the Untouchables perform daily tasks polluting such as “removing human waste/remains, skinning dead animals, cremating the dead, tanning leather, and washing clothes.” These daily tasks are considered defiling and unsanitary causing the Untouchables to be in a constant state of pollution. And on the view of Yamazaki In traditional

Hindu society, the Untouchable can transfer temporarily their pollution to members of the higher varnas, through contact. Such contact includes touching, talking to, or looking an Untouchable in the eye. Although contact with an

Untouchable diminishes one’s purity, it can be restored through a series of purification rituals. These rituals include bathing, praying, and depending on the degree of contact, the closest being intercourse, through “more difficult penances such as fasting.”

According to Anand the society is the cause of all the negative aspects.

Indians are appreciated for their hard work and their work was cherished by all other foreign nationalities. This plays itself the best example for the state. Nevertheless, Indian readers and the leaders are not ready to accept the above said before the touch of Gandhi’s. Gandhi changed a lot in this play’s role of the characters and the usage of words. Bakha who belongs to the buck dregs of human race is a young, sensitive and intelligent boy whose focus is in the nastiness and pathos widespread in the lives of the low caste men. In the company of a sharp sense of social anger the novelist gives a picture of the mortification heaped on him when he goes to the city to clean the streets on behalf of his father Lakha. To be born as untouchables according to the caste system in India, a victim of this social out caste for the affront insult of day to day life. Anand portrays this sensitive individual with a psychologist’s understanding.

Author’s narration towards Bakha’s ill-treated in the streets of the bazaar while interested in buying the Red Lamp cigarettes that are rowed in between betel leaves. The shopkeeper took the paid money after washed it. He is not interested in giving the cigarettes into his hands so he threw on the box like how the butcher did towards the dog.

“then he flung a packet of ‘Red lamp’ cigarettes at Bakha, as a butcher

might throw a bone to an insistent dog sniffing round the corner of his

shop.” (UT, 48)

In the novel THE ROAD Thakur Singh and his supporters did a pooja for defilement of their village. Pandit Suraj Mani performed a pooja. Because of

Bhikhu and his friends worked for the building the road towards the city for the improvement of their village. But his mind feels that his society becomes equal to other high caste society by doing the road project.

Marxism says that, “Society does not consist of individuals but expresses the sum of interrelations, the relations within which these individuals stand”. The world considers the people with the status of money. If a person is poor in economic status his caste will never get reputed in this money-based society.

The thirsty of Munoo makes him to have a cup of soda. But the shopkeeper never gives reputation to him because of his ugly appearance. This disturbs his mind and starts his mind to think about his caste. Though he is weak in finance his mind is not ready to accept the degradation of the monitorial society. Every human being is ready to stay in a same flat for long time. They revolt against the social injustice when their privilege degrades.

“I should have fought hard if he had dared to turn me out or abused me,

he said to himself. I let him put me in my place as a coolie, but I was

paying for the soda water and I am not an untouchable. I am Hindu

kshatriya, a Rajput, warrior caste.”(CL, 157)

Schmitt says that, under current material conditions of capitalism, workers are exploited for the sole reason of profit by the employers. And profit maximization has a direct correlation with cutting the costs of production. Hence, the employer seeks to increase the productivity of the worker by making them work harder and longer for less income. Therefore, according to the Marxist theory of exploitation, “profits and wages are in inverse proportion.” John de la

Havre is in the portrayal Karl Marx’s state on capital:

“Capital is dead labor, which, vampire like, lives only by sucking living labor,

and lives the more, the more labor it sucks”.(Marx, Wage Labour and

Capital,1)

But his view is in the exposure of normal way to feel for the labors. He who stands oppose to the White capitalist reveals their soft corner towards the exploited.

“A sixty-five hour week for a shilling, and children under nine doing two

shifts a day! The proletariat starved while the middle classes entrenched

themselves in the country homes of England”(TLB,137)

Poverty is the worse than death, says Gandhi. In Gangu’s tragedy, the white officials are interested to have a sexual relationship with the Sardar’s wife.

Reggie lashed Ranbir, the coolie from Ranchi for not accepting the sexual appeal of Reggie to his wife. After arresting him, he enjoys the bottom pleasure of his wife, and left her in the roads. In The Holy Bible King David’s mischievous sexual act towards Bathsheba turns his mind to kill her husband. At the end of the novel

Reggie tries to seduce Leila, the daughter of Gangu and killed him brutally. But the court released him to be found not guilty of his crime. “An impartial jury has found you “not guilty” on the charge of murder or

cupulate homicide”(TLB, 276)

Women are the marginalized section of our society. They were struggling to have a stranglehold in this men’s world. Though, in remote villages of India their situation is no better—a girl child is still frowned upon and is considered a disgrace to the family, they are malnourished, bulimic and their health is defrosting without proper vaccination . Also the women are sold for any purpose by women itself. The novel THE OLD WOMAN AND THE COW foregrounds the concern of gender, in relation to the rebellious behavior of a young rustic Punjabi wife, first given in marriage to a deprived and vicious village dweller, then sold off by her mother to an ripened mercantile and finally rescued by a compassionate medical man. There are references that Vedic culture had a number of women in key positions and that certain severity could not be performed without their wives even in the early ritualistic period. But throughout ancient history, women were gratified to emancipate by the laws made by men.

“After all it was an age old custom in the Punjab Himalayas to buy and sell

women.”(OWC, 159)

Lord Shiva shared half of his body to his wife Parvathi. There are so many mythical stories about them. Lord Shiva had got more power when he starts fight for his wife. Marxism is nothing but fight for the rights of own or for the surroundings. Gandhism, persuades a person to sacrifice his or her life for the beloved. Marx and Gandhi are leaders or revolutionists because of their revolting act against the opposed. Love of a lady can make the man to do anything to show cast his depth of love. Panchi was match up to Marxism and Gandhism when he wants to do something for his wife. Once he sat alone in a river side near the Lalla Birbal’s mango grove. There he saw beautiful and big mangoes with glazing look. He wanted to pluck some for his wife so he jumped into the grove to have few. But he was caught by the gardeners Mian and Baldeo. The rude, violent and the protagonist way of approach is considered here as communism. Panchi speaks against the life style, terms and all other exposures of Lalla Birbal and others. So Lalla Birbal wants to stop him by portray him as a revolutionary guy. As Marx says Landlords, like all other men, love to reap where they never sowed.

“ have you become a communist that you talk like this?”(OWC,83 )

Capitalistic movements are exposed by the author in high manner. Capitalism is nothing but suppressing the human beings. Capitalist never bother about wasting anything rather than giving to anyone. They don’t want their labours to enjoy the benefits apart from the given or fixed up amount. Marx fought for the labors unity towards fight against the suppression made by the employers. According to Marx the ruling classes tremble at a communist revolution. The proletarians have nothing to lose but their chains. They have a world to win when the Workingmen of all countries unite together. Panchi’s agony towards Birbal reveals that the Society does not consist of individuals but expresses the sum of interrelations, the relations within which these individuals stand. And he never interested to be cowards to incapable of exhibiting love; he wants to prerogative to prove himself as brave for the love of his wife as Gandhi says.

“so the parrots can bite and fell the mangoes, but if a man Takes on or

two, he can be beaten to pulp!’ protested panchi”(OWC,82 )

Marxisism not only thinks about employment but also thinks about the personal reliance of a human too. Marxist idea says that equality should be carried out not only in employment but also in religious conversations. No one can compel any one to convert their religion. Mahindra is very particular on

Gauri’s view. He is ready to send Gauri with Miss Young but he is not ready to allow anyone to force her to change the religion due to the care of her baby and to he give importance to the inner thought of every human. Mahindra follows

Marxism by considering Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people as what Marxism exactly means it.

“if you promise not to convert her, unless she really wants to be

converted from her heart…”(TWC ,79)

Law enforces only the suppressed. Where as the influenced play with it.

Marxism always fights against this kind of capitalistic approach. Anand is a

Marxist who speaks about this in an excellent way. As Marxism says, Capitalist production, therefore, develops technology, and the combining together of various processes into a social whole, only by sapping the original sources of all wealth the soil and the labourer.

“Those rogues Udho and Madho will never be caught, said Adam Singh

cynically. And the person who organised the beating is safe at

home.”(TWC , 202 )

Any man or woman devoted in work seldom fears god for any instance.

Similarly in Bhikhu’s life his anger on god is beautifully explained by the author.

When he goes to temple with his mother, he was blocked and hit by Sanju and his friends. But for his mother’s words he never shows his anger and strengths against them.

“To be sure, agreed the bard in Bhikhu. But trusting his own counsel, and

brushing the thought of God away from his mind…” (TR ,9)

Anand’s Marxist ideology shows its head at every place. The formation and the birth of capitalism are on the hands of farmers and to the nature. Due to natural calamities, the farmers sold their properties to pawnbrokers and to the moneylenders like how a crow will overcome an owl in the daytime; do the lender who would identify the man of needs at a suitable time. The inability of them becomes the ability of the employers. Money plays a major role than the human soul. When we fail to act at the right season, is like a cord that will immovably bind success to a king like the pawnbrokers. Anand marks the above in his work as

“And cash has become more valuable than the earth. So there is

wretchedness every where”(OWC, 225 )

Gandhism is nothing but eradicating the slavery or eradicating caste system. Anand flay out this by blaming the high caste Brahmins. In old centuries according to social history of England, clergies are considered as rulers who can take decisions in emergency times. Decisions are discussed between the king’s people and to the clergies. Luthur King protest this influences of those clergy system. Anand uses Gandhism here as a symbolic representation of the high- class societies towards the low class and to the working class. Since centuries in

India, history speaks about the struggle between higher and lower castes.

Brahminic Social Order results graded inequality to create tension towards the society. The only remedy is political power is to relieve the tension of the oppressed. The meaning of liberty lies on the multitude of masses, which means the relief from caste oppression. The economic emancipation is also part of the struggle. But the crux of the matter is mainly the social aspect, which makes a differentiation between social justice and social transformation.

“To be sure, these hypousrites and the priests are together – Brahmin

dogs! In one village the pure, pure hindus have turned out all the untouchables. And this happens in our own raj. All those white caps.

Gone us Gandhi’s dharma?”(TR, 225)

Gauri’s stay in Dr. Mahindra’s hospital taught her more about life and awakes her sense of identity to understand that it is impossible Panchi to become good or pleasant. She wants to defy the gossip lingering society and her husband in the course of her stay in doctor’s hospital. Act of Panchi compared to

Ravana for listening to the useless words of the village but Gauri does not want to behave like Sita by accepting the defeat. Mean time she revolts against him and is ready to beat him too.

“And if you strike me again, I will hit you back…’”(OWC, 263)

Munoo runs away from one place to another for the humiliation of the employers. Bhikhu is ready to fight against the twice born while they illiterate him and his mother. Gangu and the other coolies unite and stand over the plantation employers for the unjust pushed over them.

“The Gorkpuri stood and flashed his eyes back at the warder.” (TLB ,197)

Every human mind is now under the obligation under various aspects to prepare the ground for the future task of the customs and traditional bondages, which solves the problem of caste, to determine the true hierarchy of the caste’s values. Soft character is not merely an imitation of the reality of nature, but in truth a metaphysical supplement to the reality of nature, placed alongside thereof for its conquest against the cultural bondages. In human life, their Character is determined more by the lack of certain experiences than they had had. According to Anand the birth of Marxism always lies more in the minds of the young than the old. Anand shook the ruling classes with simple characters holding revolution of mind. The characters have nothing to lose but their friendship. They have a world to win. When they get-together to cast against the high-class for the negative things crush on them. Every one had a place to prove their talents and strength. The young boys and the friends of Bakha got angry in opposition to the high-class people for degrading and punishing Bakha for sleeping in the corridor’s wooden pillar. They want to give a return to the high-class people while they cross their roadsides.

“You wait till illegally begotten comes to our street side; said Chota

indignity we will skill the fellow”.(UT, 108)

The above question of Lakha gives displeasure to Bakha. Lakha never likes his children to fight against the high-class society like how Laxmi in the later novel. She controlled her son not to fight against the twice born. Alternatively she wants her son to love them like how the God loved all. She is also like Lakha and

Sohini not interested in fighting. Gandhi’s experience in President Kruger’s house is one of the ways to be followed by the employees and the citizen of the world to create a light to the world. Once he walked along the road of Kruger’s house, he was pushed and kicked by the police officer who is in charge on that day. Mr.Coates advises him to sue a case against the official. But Gandhi refused and said that his apology for his wrong behavior will never please me. Mean while I was happy by forgives him more over he changed his route to avoid these circumstances.

“I had already forgiven him. But I never went through this street. There

would be other men coming in this man’s place and, ignorant of the

incident, they would have behaved likewise. Why should I unnecessarily

court another kick? I therefore selected a different walk.” (Gandhi,THE

COLLECTED WORKS OF MAHATHMA GANDHI ,, 108)

Gandhi plays a role here by loving others though they tortured us. Lord

Jesus, Buddha and Gandhi say love thy enemy and not fight against them though they attack you.

“Love them as Lord Krishna loved the whole world… love old and young..

love the cattle as shyam, God of Bindra Ban, loved the cows.”(TR, 4)

At the end, Bakha met Mahatma at Golbagh. The introduction given to

Gandhiji, confused him a lot that he started to think that he is another God who is going to give solution for all his problems. On his thought, the sarkar is afraid for

Gandhi. There a congress volunteer says that he is going to speak about harijan not about civil disobedience. His thoughts towards Gandhiji also satisfied him by his speech about Harijans, he said that each human being has to clean their own toilets and they have to do as regular duties of their own also as in happy and enthusiastic way. Moreover, he speaks about a person called Uka who is cleaning the toilets at his home. His mother asked him to perform ablutions when he touched him though he knew that this is not sanctioned by religion, also his interest to reborn as an untouchable. If a country fights for freedom they have to unite together and fight for. But in India everyone is diverted by caste. Unless we fail to unite we cannot acquire real freedom Gandhiji. His speech towards cleaning is when everyone started clean our latrine we never separate the untouchable from us because we started know what are restricted and indigestible things in cleaning the latrine.

But Bakha’s mind feels that Gandhiji is a man who is in a principle to rectify his problems. The consoling words of Mahathma started his vague mind to think about him to get away from the bondage of untouchability. Imaginative and the happiness of Bakha’s mind was demolished by the words of Iqbal Nath Sarashar, the young poet and an editor of Nawan Jug and his companion is

R.N.Bashir,B.A. they started speak against the words of Gandhiji and they said that the words of him are all humbug. Gandhiji’s words are all about to change the casteful society into casteless society.

“ Yes,Yes, all that, but no catch words and cheap phrases. The change

will be organic and not mechanical” (UT, 173)

Anand is an aberrant in his thought towards the rise of untouchability. He feels that when the untouchables are being mingled with the high class society they are all like brothers and sisters as per the words and wishes of Luther king.

But his thought is where there is a casteless society forms by this clash this will be considered as Marxian idea. He used the character called Bashir to explain the above state when they have been at the meeting in Golberg ground.

“Infant, Mocked Bashir, greater efficiency, better salesmanship, more

mass production, standardization, dictatorship of the sweepers, Marxian

materialism and all that!”(UT, 173)

Gandhiji tries to make a unity between the high class and the untouchable society like how Marx tries to create a bridge between capitalist and the working class people.

Bakha is a person who is wandering in Bulandshr for his freedom from the dust and the dung and to away from suppression of the high society. But he turned vague without any solution to his doubts. The poet speaks against Gandhiji’s ideas of manual cleaning rather he wants to do every thing with help of a machine.

“…he whispered to himself, and what that clever poet said. Perhaps I

can find the poet on the way and ask him about his machine”(UT, 176)

Dilemma is an end for Bakha’s questions towards his freedom from all the negatives. At the end of the novel THE ROAD Bhikhu walks on the road towards him, which is the way to Gurgaon way to Delhi the capital of India with trust that there is no caste and class differentiation over there. Robert Frost’s poetry THE

ROAD NOT TAKEN there are two roads before a person one is used by many and the other by none. Bhikhu and Bakha both stand on the second road with a destiny of freedom. With a conclusion the roads of both Bakha and Bhikhu are opened for discussion by the author at the end with the usage of machines. As

Marx state on Machines were, it may be said, the weapon employed by the capitalists to quell the revolt of specialized labor.

Gauri sketched as a portrayal of M.K.Gandhi’s words on women freedom

“Woman is more fitted than man to make exploration and take

bolder action in nonviolence. There is no occasion for women to consider

themselves subordinate or inferior to man. Woman is the companion of

man, gifted with equal mental capacity. If by strength is meant moral

power, then woman is immeasurably man's superior. If nonviolence is the

law of our being, the future is with women.” (M.C.Gandhi,THE

COLLECTED WORKS OF MAHATHMA GANDHI ,,406)

Sita proved her purity by jumping into quaked earth. Gauri’s character was created to achieve the true identity and for emancipation from the clutches of the suspicious husband. In the nineties only the concepts of feminism and emancipation becomes popular. Anand’s Prophetic vision of life and the progressive aspects are all testified and pictured in liberalisation in the sixties when the ideas of western is not yet accepted as fashion by Indian society. The struggle which was faced by Gauri cannot be compared to educated women. Her illiterate and the poor background were excavated by the struggle of her emancipation. Her full confidence grows gradually through her experience from docility to defiance. Her own strong will guided her to lead an independent life by discovering the true identity by rebelling against the false charges of adultery by her husband and to the patriarchal society. But our author who always is a

Marxist ideology does not want to give an end for any thing closely. He always fire the clutch but fired or watered is depends on the reader. Gauri behaved like

Gandhian to accept all the troubles and the problems finally, get away like a

Marxist who went out from the company when they had different opinion. She walked on the road for a peaceful life. Her virtue will burn up the soul of Panchi which is without love, even as the sun burns up the creature like worms which is without bone.

“She wiped her eyes with the pallav of her saree, lifted her head and

walked on, without looking this side or that.”( Problem knocks the door

when we fail to do our work.(OWC, 264)

Marx said that,

“It is not history which uses men as a means of achieving - as if it were

an individual person - its own ends. History is nothing but the activity of

men in pursuit of their ends.” (Marx,Das Capital,vol3,32) The selected characters are the postures of changing the history through their acts over the caste, class, exploitation, sex, and thirst of freedom from the bonds of tradition.

Gandhi’s approach on human mind is that anyone can chain anyone, can torture, can even destroy the body, but they will never imprison the mind. It is proved true by the explained samples.

Marxism and Gandhism are the two folds of Anand’s novels. Though Marx says he is not a Marxist his acts shows his attitude of revolt against the ill-treat of the capitalistic society. According to Gandhi; Power is of two kinds. One is obtained by the fear of punishment and the other by acts of love. Power based on love is a thousand times more effective and permanent then the one derived from fear of punishment. But for Anand both the ideas are the themes to expose his feelings towards the enlighten of the suppressed society.

SUMMING UP

The 19 th century was a critical period in the history of human civilization.

Capitalism, science of technology, industrialism and imperialism dominated during this period. People believed that science would put an end to the evils of humanity. Revolutionary slogans such as liberty, equality and fraternity began to spread all over the world. People had a strong faith and they thought they would create radicals new world. It was at that time Anand was born. Anand being sensitive man was aware of both the greatness and evils of tradition bound

Indian society. His interest in philosophy and history helped him to arrive at a comprehensive concept of humanism. His interest in Marxist philosophy made him aware of the evils of exploitation of all kind. So he was interested in social evils of Indian society in pre independent India. But his analysis of these problems and the solutions he offered are still relevant to Post Independent India.

Anand is a diminutive spectator of life, society and human character and does not leave even the ugliest and impalpable situations aside. He beautifully described the characters like beggars, sweepers, coolies, poverty, and disease, prostitution. He portrays realistically about the ugliest characters as highly reputable masterpieces. But contrary to superficial allegation, there was not much self conscious proletarianism as there were many of the middle class writers of Western Europe. Anand questions the authority of all institutions, temples, laws, religion, moneylenders, land lords and to the British rulers.

The instrument of exploitation and injustice depends on the institutions and authority. The free development of individuals and the result of most social evils are caused of by class distinctions between the rich and poor, tea planters and labors, high caste Hindus and the untouchable. He expresses his righteous anger against the social evils because of the above said.

His views are the portrayal of Marx and Gandhi to telecast his anger against the social evils. He presents simple and noble human beings engulfment of poverty and injustice. They try to come out of it with a great struggle but there is no one who takes them out of it. As a Gandhian he wishes to act as an unclenching champion of equality, justice and fair play. As a Marxist he expose his revolt over the village moneylenders, priests, tea-planters and caste Hindus who recklessly oppress the bottom dog have to bear the lash.

Indian society has been dehumanized because of evils such as untouchability.

Man is caught in the wheels of caste, caste and landlordism. Anand makes a fervent plea to create a casteless, classless society in which all will be equal. He wants to fight against these social evils tooth and nail. He presents a conflict in which man is caught. It is the tragedy of man. The colonial exploitation had a great effect on Indias’ economic condition. Anand had been influenced by

Hegel’s philosophy. He had acquired Eastern and Western knowledge. Marx was against social injustices. He wanted mass involvement in socio economic change. He raised the slogan of socialism. Gandhi, a great humanist and a democrat fought for the betterment of people and all mankind. Marx and Gandhi were not satisfied with the existing system and felt a need for a transformation.

The present socio economic order causes frustration and Gandhi longs for a classless society. He wanted to change the state of alienation into a state of self realization. Marxism is based on economic foundation. Gandhism is based on moral structure. Anand was greatly influenced by Gandhi and Marx. Marx’s socialism was essentially materialistic in concept. According to him the proletariat was reduced as a result of capitalist exploitation. Anand is for social ethics of non exploitation and universal human welfare. Anand recognized the role of working class in building a strong, United India.

Marx believed that ‘religion is an illusion’. It is unscientific and baseless. The advancement in scientific knowledge and technical skill has created an atmosphere that led to the ruin of man’s affliction. Man is made to realize his potentiality. This is the essence of Marx’s religion. In a class society, social oppression of the working masses and their apparent helplessness in the struggle against their exploiters gave birth to religion. Priest stood between the worshippers and the worshipped. They created a gap between God and the worshipper. This paved the way for opportunities for exploitation. Anand gives preference to short and simple annals of the sons of the soil than kings and his queens. He shows his sympathy and respect to consider the peasants, the sweeper, the city drudge, the sepoy and the plantation labors to treat equally. He gives importance to these character because they are the real people who juiced by the society.

His first novel speaks about the inhuman and unjust authority of caste Hindu over the untouchables. Avoiding violence and fight for the suppressed society has gone straight to the heart of its subject and purified the readers mind to create a new world. It speaks about realistically the life of an untouchable. Mean time

COOLIE speaks about the life of an orphan boy, the coolie leaves his home to start a life of domestic servant. In his novels, Anand brings into focus the class conflict between the rich and the poor. The construction of the lavishness and brilliance of the rich is based on embed, mugging, larceny and exploitation of the poor whom nobody compliments.

Anand is familiar about Marx state on women status in the society. He knows something of history knows that great social changes are impossible without feminine upheaval. Social progress can be measured exactly by the social position of the fair sex, the ones included. That is what the reason he writes

Gauri to speak over the negative aspects of women life.

Anand’s focal point of his fiction is humanism. He is Dickens of Indian writing who speaks for the under dog society. Of course, his characters cover the whole echelon of Indian society characters belonging to the middle class and upper class also emerge but they are the bump of social lampoon. He shows sympathy over the underdog characters like Bakha, Munoo, and Gangu. Here it should be unequivocally summon up that proletarian partiality was no mere fashionable fake of the western literature of this type under the European gesture of Marxism.

It was not an obsession with economic determinism but a real insist on to write about the poor division. He contests the charge of conscious proletarianism.

Marx says, ‘Art is always and everywhere the secret confession, and at the same time the immortal movement of its time’. Anand’s writings are all his own personal experience. The novels of Mulk Raj Anand focus attention on the problems of untouchability, exploitation, poverty, wretchedness, labor, hunger, religion, fanaticism status of women, economic insecurity etc. The uplift of downtrodden to the highest pinnacles of dignity, eradicating the social evils and social reforms form the corner stone of his novels. There is a strong wave of protest and reform in the novels of Anand.

The problem of untouchability is a crucial one because India is a caste-ridden society. The problem still lingers in Indian society. Anand believes that it is a high time for us to raise our voice against the exploiting forces like sectionalism, snobbery, contempt, fatalism, capitalism, colonialism and racism, which are the root causes of modern man’s degeneration and despair. Therefore, he has made his heroes rebel against the social evils of the society. Anand is against the systems, which have dehumanized our society. He is for the renewal of the decadent society. He requests us to face life as Gandhi who faced the problem of Indians in South Africa because of racial discrimination. Anand thinks that it is the ripe time to have human protest, metaphysical protest, religious protest, social protest, etc on all sides. He is for a compassionate tolerant society in which each human being finds total development and enjoys full freedom. He dreams of human society totally sympathetic, compassionate, tolerant and uninhibited in which every human being can find his full development - physical, mental and aesthetic and can enjoy all the freedom, political, social, economic and other freedoms.

Foreign oppression, economic oppression both by foreign and native capitalists and class oppression are the injustices heaped on humanity. Anand makes a fervent plea to put an end to these powerful forces that are deterrent to human progress. India’s economic impoverishment and the proletarianisation of the peasants as a result of colonial exploitation had left a deep impact on Anand .

He became an ardent admirer of Hegel’s philosophy. He acquired mastery in varied fields of Eastern and Western knowledge.

By reading a study of Western philosophy, and his readings on Karl Marx’s

Das Capita have revealed to him a new conception of the role of man an emphasis on the importance of human being as such, a profound respect for man, love for him and faith in his capacity to look beyond the stars, Marx stressed the role of economics in man’s exploitation and enslavement. Marx sought mass involvement in socio economic change. He raised the slogan of socialism.

Mahatma Gandhi a great humanist and a democrat fought for a better future for his people and all mankind. Marx and Gandhi were dissatisfied with the existing system and felt a need for a transformation. The present socio economic order causes frustration and Gandhi longs for a classless society. Gandhi wanted to transform the state of self-alienation into a state of self-realization. Marxism is based on economic foundation. Gandhism is based on moral structure. Marx and

Gandhi influenced Anand profoundly.

In Anand we find no open rebel in his novels exception THE OLD WOMAN

AND A COW where Gauri is forced to rebel. Other heroes have their protest within the framework of evil society. Her rebellion is against the oppression not against the oppressors. If it had been so, it would have led to a social revolt.

Then it would be the typical communistic solution. Anand consciously or unconsciously avoids it. Though Anand is influenced by Marxian philosophy, he is not a communist.

Anand’s vision of man is entirely different from that of Gandhi’s. Gandhi’s vision is mystical humanism. Anand’s vision is not based on Divine sanction. He has faith in man. Marx’s socialism was essentially materialistic in concept. Anand is for social ethics of non-exploitation and universal human welfare. Socialists and communists are of the opinion that legislative reform or proletarian dictatorship will bring about a new society. According to Marx, the proletariat was reduced because of capitalist exploitation. He wanted a total revolution in the recognized role of working class to building a string of united India Marx believed that religion was the opiate of humanity and that it must be done away with in the interest of human welfare. According to Anand love is the root of religion. Man has to find real happiness in this very existence.

Marx, Gandhi and Anand were totally committed to the cause of the downtrodden. Marx’s philosophy was based on the concept of struggle for existence, class war and the concept of survival of the fitters. Anand wanted the oppressed people to stand up united without fear. Marx gave a revolutionary gospel to the poor and the downtrodden to change the cowered of history. He advocated hatred, organized violence and total destruction. His call is supposed to be an open call to violent revolution to destroy the existing social order. Anand also wanted to destroy the existing social order but with the weapon non-violence given by Gandhi. But at the same time he thinks that it is futile to preach religion among the downtrodden. In Marx we find intolerance but in Anand we find tolerance which is preached by Gandhi. Anand does not believe in the spiritual and non-material dimension of man. Anand wrote the novel Untouchable with a sense of social anger akin to

Marxist but later his contact with Gandhi, his reading of the magazine Young

India and his realization of Gandhi’s altitude towards outcastes made him revise his novel. Though Anand advocates Gandhian approach to untouchbility he does not endorse it. He seems to be in favor of machine.

The study of Karl Marx and Mahatma Gandhi in Anand’s selected novels brings us now in a position to evaluate their social thinking and give a conclusive opinion about both. Both Gandhi and Marx conceived Socialism on their own respective social, economic and political background. Marx came forward with

‘Socialism’ as a solution to the problems confronting the served as a preparatory ground for radical revolution and food for a theory, later developed by Fascists.

Gandhi, on the other hand, advocated 'Socialism' of his own conception as a dynamic means to attain an end that is welfare of human society and ultimately laid down a ‘Constructive Programme’ for attaining his ideal of the socialistic pattern of non-violent society.

Marx believed in the potentialities of forces of production whereas Gandhi believed more in the potentialities of man's nature and aimed at 'perfectibility' of human behavior in particular and society in general like Bakha, Bhikhu, Gangu and Munoo characters move with other high society, employers. As we have already attempted to examine the sociological implications of Marxian theory of

'economic determinism we can obviously assert that his theory can be better explained in terms of social conditions, which are no less important in governing the economic conditions. From such an angle of social determinism, Karl Marx can very well be treated, rather claimed, as sociological thinker.

“Work, work, devoted ones, for through work, all sins are washed away, by

the earth and the sweat.” (TR,9)

Gandhi, on the other hand, is bolter claimed by many as a social philosopher because his social and political thinking is underlined by spiritual unity with a religious background. Religion of Gandhi is, however, universal and his spiritual unity comprises of truth, non-violence and belief in God. In any case, it will be a mistake on the part of those who, due to their inadequate understanding, rush to dismiss his importance by merely calling him a ‘Saint’ or a 'religious preacher.'

The efficacy and significance of Gandhian social thinking can be well imagined only if one has understood his tools of truth and non-violence along with the action technique of Satyagraha.

“Love them as Lord Krishna loved the whole world… love old and young..

love the cattle as shyam, God of Bindra Ban, loved the cows.” (TR, 4)

Access to the heart of the problem of social and political conflict is denied by the historicism of Marx. Anand’s Marxian empirical approach is impregnated with the dogma of class struggle and the absolutism of his philosophy of history which strangles the development of dialectics on the level where it could enter into a technique of action. “I should have fought hard if he had dared to turn me out or abused me,

he said to himself. I let him put me in my place as a coolie, but I was

paying for the soda water and I am not an untouchable. I am Hindu

kshatriya, a Rajput, warrior caste.”(CL,157)

Gandhi, on the other hand, with his dialectical approach provides a dynamic control in the field of action through the fashioning of techniques for the creative resolution of conflict. Gandhian dialectics, which is thus quite distinct from that of

Marx, describes a process resulting from the application of a superior technique of action to any situation of human conflict—a process essentially creative and inherently constructive.

Marxian thinking starts from his belief on productive forces as lever of social change. Economic conditions of human life are the basic foundation on which

Marx develops his entire theory.

“A sixty-five hour week for a shilling, and children under nine doing two

shifts a day! The proletariat starved while the middle classes entrenched

themselves in the country homes of England”( TLB,137)

“Yes, mother, said Munoo eagerly, and reflected. This is easy work; I shall

come here again and lift bag for people rather than earn pice for carrying

vegetables in the market.”( CL,131) Gandhian philosophy starts from his belief in ‘Satya.’ This universe was hold by the principal of ‘Satya’ is identified by Gandhi with God, soul force, moral law etc. which holds the universe. At the end of the novel THE ROAD Bhikhu walks on the road towards him which is the road of Gurgaon towards Delhi the capital of

India with trust that there is no caste and class differentiation over there. And in

UNTOUCHABLE Anand evokes Gandhi as a character to form casteless and classless society.

“He gave ear to the word with beating heart and heard; they have,

therefore, to purify their life. They should cultivate the habits of

cleanliness, so that no one shall point his finger at them. Some of them

are addicted to habits of drinking and gambling, which they must get rid

off.”( UT,165)

“And his soul he took the direction, out of the village, towards Gurgaon,

which was the way to Delhi town, capital of Hindustan, where no one knew

who he was and where the would be no caste or outcaste.”(TR 96)

Transformation of the world was the sole aim of Marx, Gandhi and Anand. Marx gave a revolutionary gospel to change the course of history and his philosophy was based on the concept of struggle for existence, class war and the concept of the survival of the fittest. Anand does not have faith in open rebellism. On Marx we find intolerance but in Anand we find tolerance, the powerful weapon given by

Gandhi. Though Anand advocates Gandhian approach to untouchability as one of the possible ways of eradicating the practice of untouchability he does not endorse it. Anand is not able to dissolve the Marxist and Gandhian approach.

There seems to be a synthesis of Marxism and Gandhism in his novels.

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