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Political and National Life and Affairs Political and National Life and Affairs Volume I By: M.K. Gandhi Compiled and Edited by: V.B. Kher First Published: September 1967 Printed and Published by: Jitendra T. Desai Navajivan Mudranalaya, Ahmedabad 380014 (India) Political and National Life and Affairs INTRODUCTION In a recent publication1 Mr. Sasadhar Sinha has blamed Mahatma Gandhi for the partition of India and has alleged that he was "a dismal political failure". According to him, "religion and politics are basically incompatible disciplines"; Gandhiji approached politics from the point of view of religion; he scared the Muslims and led them to conclude that in a Free India they would be reduced to the position of second class citizens. This naturally drove them to insist on the partition of the country. The indictment of Gandhiji by the author raises the following questions: 1. Are religion and politics incompatible disciplines? 2. Did Gandhiji approach politics from the point of view of religion? 3. Was Gandhiji's approach to politics responsible for the partition of India? 4. Was Gandhiji a dismal political failure as alleged? It cannot be gainsaid that Gandhiji did approach politics from an ethical and a humanitarian point of view but this outlook must be distinguished from a denominational religious outlook. But was he the original author of this approach in Indian politics? That must, first of all, be examined. The remaining questions also cannot be answered without a critical study of the recent Indian history. I would clarify here that it is not my intention to give a detailed analysis of the genesis of Pakistan except insofar as it is, relevant to the theme of the present work. The Idea of Spiritualizing Politics The idea of spiritualizing politics does not originate with Gandhiji. We owe it to Gopal Krishna Gokhale. Gokhale was the first to give concrete expression to it in the original preamble to the constitution of the Servants of India Society which he founded in 1905. Gokhale dominated the Indian political scene for two decades and inspired among others two great men — Mohammed Ali Jinnah www.mkgandhi.org Page 1 Political and National Life and Affairs and Gandhiji who-were destined to play leading roles in shaping the history of India. Gokhale—A True Liberal By temperament and training, Gokhale was a true liberal but unlike other Indian liberals of his time, he was imbued with a spirit of selfless service. Moreover, he was a man of the highest rectitude, integrity and character. Both Jinnah and Gandhiji cherished his ethics and virtue, but while Gokhale's liberalism appealed to Jinnah, his spirit of service captivated Gandhiji. Jinnah and Gokhale Jinnah was born in December 18762. He arrived in England to qualify for the Bar and remained there for four years. Towards the last two years of his stay, states Jinnah, "I happened to meet several important English liberals with whose help I came to understand the doctrine, of liberalism. The liberalism of Lord Morley was then in full sway. I grasped that liberalism which became part of my life and thrilled me very much."3 There was little of the disciple in Jinnah and until he was thirty-six years old "he had never attached himself to any human being in love or friendship".4 For the first time, in 1913, he emerged from his "chill armour" and became attached to Gokhale. There was a difference of eleven years between them. Though not exactly his guru, Gokhale was a patron and friend of Jinnah6 and Jinnnah said that it was his "one ambition to become the Muslim Gokhale".6 The death of Gokhale in 1915 was a great blow to Jinnah for he was his only dear friend. Thereafter Jinnah launched on his own and became a maker of history.7 Gandhiji and Gokhale Gandhiji publicly declared himself as a disciple of Gokhale in the political field in 1896.8 to Gandhiji, "Gokhale was as the Ganges. One could have a refreshing bath in the holy river... the Ganges invited one to its bosom. It was a joy to be on it with a boat and an oar".9 Gokhale inspired Gandhiji and taught him that the dream of every patriotic Indian should be to spiritualize the political life and institutions of the www.mkgandhi.org Page 2 Political and National Life and Affairs country.10 It is interesting to know how Gandhi construed the message of his guru. Said Gdndhiji, "What is the meaning of spiritualizing the political life of the country? What is the meaning of spiritualizing myself? That question has come before me often and often and to you it may seem one thing, to me it may seem another thing; it may mean different things to the different members of the Servants of India Society.... I think political life must be an echo of private life and that there cannot be any divorce between the two."11 Elsewhere Gandhiji observes that "this embraces everything"12 and that all we want can grow from the better discharge of our duty and not by insisting on our rights. Moreover, he was in earnest in translating the message into action and "realizing its practice".13 After Gokhale Once the possibility of deducing different approaches and conclusions from Gokhale's message is conceded, it is easy to follow how the same message underwent a metamorphosis in the hands of his different followers. The members of the Servants of India Society followed the law laid down by the master, but lacking his originality and dynamism, they soon became fossilized and were eclipsed by more powerful and formidable adversaries. Jinnah was never a camp-follower. After Gokhale's death, he did not lend his allegiance to any person but became a lone wolf hunting on his own. Gandhiji was no doubt a disciple. But he was no ordinary disciple. Even while Gokhale was alive, Gandhiji, who always accepted the guidance of his guru, did so only after animated argument and discussion with his master. What is more, he never hesitated to put forward his differences boldly. Gokhale not a Religious Man It is no doubt true that Gokhale was inspired by Justice Ranade and began his training for public life under that great man. To his association with Remade, he owed not only "habits of assiduous study and a firm grasp of public questions" but also "moral fervour, wide sympathies and liberal principles". But Gokhale was also a thorough believer in moral and social progress and the development of character as the foundation of national progress.14 He was, www.mkgandhi.org Page 3 Political and National Life and Affairs however, not religious by temperament. His "sentiments sometimes appeared to be those of an atheist".15 He said once "I don't have Ranade's faith. How I should like to have it!"16 The streak of agnosticism, if not atheism, in Gokhale17 can be traced to the influence of the boldest, ablest and dedicated social reformer and educationalist, Gopal Ganesh Agarkar. Gokhale was a colleague of Principal Agarkar on the staff of Fergusson College and was for some years a co-editor of an Anglo- Marathi Weekly of Poona named Sudharak or Reformer.18 Though Gokhale had accepted the political discipleship of Ranade, in his social and religious views, it seems he was influenced by Agarkar. Gandhiji with his eclectic view, equated Gokhale's dedication to the cause of the country in a religious spirit with a religious bent of mind. However Gokhale cannot be said to be a "man of faith" or "religious piety" in the sense in which these expressions are generally understood. Dadabhai Naoroji had also come to realize at or about the time Gokhale founded the Servants of India Society, that it was necessary to organize ardent youths fired with the zeal of missionaries to propagate the gospel of freedom and to devote themselves to the cause of the motherland. The idea was put forward by him in a letter to Gokhale in 1905.19 But would the use of words religious, connote that Dadabhai was religious by temperament? A reverent study of his life does not warrant such a conclusion. Gokhale the Constitutionalist Gokhale was a constitutionalist to his finger tips and was committed to serving the cause he espoused "by all constitutional means".20 In 1915, the year in which Gokhale passed away, Gandhiji was still a loyal subject of the British Empire and had not turned a rebel advocating non-co-operation with the Government. The Jallianwala Bagh tragedy in 1919 marks a turning point in Gandhiji's career; for henceforward there was no question of sticking to the "constitutional means" which were always looked upon by Gandhiji as subordinate to the "constructive programme". www.mkgandhi.org Page 4 Political and National Life and Affairs The Ugly Duckling The members of the Servants of India Society had possibly smelt the presence oran "ugly duckling" in their midst and were sharply divided over admitting Gandhiji as a member of the Society. Gandhiji also realized that he would "become a disturbing factor"21 as a member of the Society and in the larger interest of the Society and out of loyalty to the master he withdrew his application for membership.22 While doing so, in his letter dated 13th January, 1916 to V S. Srinivas Shastri, he observes, "The methods of the Society as such are so totally different from mine in many respects. Our common discipleship would constitute an indissoluble bond though we would be following out Mr. Gokhale's work from different viewpoints".23 We can conclude from the above facts that Gandhiji's relationship with Gokhale was essentially personal and did not imply total acceptance by Gandhiji of the programme and methods of Gokhale as understood by his followers in the Servants of India Society.
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